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MeirTv Spanish

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, blog para Bnei Anusim

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)



Mensaje del Rabino Itzjak Ginsburgh para la parashá …
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

Video Mensaje Semanal del Rabino Itzjak Ginsburgh shlita
desde Israel

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




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S.E.M. Torah – Noach 5774

Parshat (English) Rav Yamin Goldsmith

Parshat Noach – Noach Ish Ha’adamah

Parshat (English) Rav Yamin Goldsmith

(Hebrew) By: Rav Yoram Eliyahu

Parshat Noach: They’re small, but raindrops add up – Corrine Malachi, New York NCSY Alumna

The story of Noah is famous: G-d sends a flood to wipe out the world for being wicked, except for one man, Noach, and his family, who are tasked with building an ark so that life may prevail. But what did humanity do that was so bad? Rashi blames the little stuff.
Corrine Malachi, an alumna of New York NCSY and West Coast adviser for the Seattle chapter, explains that just as the small things can bring a person down, even the simplest mitzvot and bits of learning can elevate you.

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…


7- Rabbanit Yehoshua

24JEWISH The Jewish Woman, Parshat Hashavuah, Rabbanim, Rabbanit , Rebbetzin, languages english, hebrew, french SHIURIM & COMMENTARIES

Rav Hendler’s Choir in Tikochin

Rav Aryeh Hendler of Yeshivat Shaalvim, leading his chassidim in the singing of Lecha Dodi in the old shul in Tikochin, Poland, August 2008.

The Van Leer Jerusalem Institute – מכון ון ליר בירושלים·

Online Torah Study (

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

אשת חיל אתר נשים
שיעור דבר מלכות, פרשת ויקרא – מתוך שיחות קודש של הרבי מלך המשיח שליט”א,
מוסרת חיה ברכה שאול.

הר’ הורביץ רותי דבר מלכות פרשת בלק יא תמוז


הרבנית אהובה ארד- פרשת

הצפייה לנשים בלבד!!

להזמנת שיעורים/הפרשות חלה/סעודת אמנים /נסיעות לקברות צדיקים בארץ ונסיעות לאומן-ניתן להיכנס לאתר הרשמי של הרבנית בטל’ 054-5757471


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

Available on at:…

In this Torah shiur (class) addressing with the
challenges of contemporary Jewish women, Rebbetzin Tziporah Heller
answers real questions that have been sent in from Naaleh students all
over the world  This class discusses prayer, the challenges of blended families, women’s role in Judaism, dealing with chronic illness, and other relevant
topics of the day.  This Torah class is available online in streaming video and for download in mp3 and ipod video formats.

Parshat…. Free Online Torah Video Classes

Na’aleh offers unique features and services which together form a comprehensive learning program for the motivated Jewish adult:

1. FREE online Torah classes.

2. All Na’aleh Torah Online classes are available in streaming video as well as mp3 and ipod video download.

3. ONGOING CLASS SERIES, not just individual classes. This allows members to explore a topic in-depth over an extended period of time, a structure similar to that of a yeshiva or seminary.

4. WORLD RENOWNED TEACHERS from great Yeshivas and Seminaries.

5. FORUMS where students and teachers discuss Torah topics and connect with each other to form a supportive network of people committed to Torah ideals. Separate forums for men and women.

הרבנית אהובה ארד

הצפייה לנשים בלבד!!
שיעור על פרשת “בא” מפי הרבנית אהובה ארד שתחי’
לשיעורים נוספים .

בואי והצטרפי אלינו למסע רוחני ומיוחד עם הרבה שמחה, אהבה ותפילה.
לכל קברות הצדיקים באוקראינה-
רבי נחמן מאומן, הבעל שם טוב הקדוש, רבי נתן, רבי לוי יצחק מברדיצ’ב, רבי אברהם בר ברוך,
רבי שמשון ברסקי, בעל התניא, גן סופיה ועוד..
ביחד במסע נעשה הפרשות חלה, סעודות אמנים, שיעורי תורה, סדנאות התבודדות ומסיבות ריקודים וטקס חינה לרווקות!!!
והכל במחירים הכל זולים בארץ!!אוכל כשר!! ותנאים מעולים!!
התקשרי עכשיו לברר על הנסיעה הקרובה ובעז”ה תראי ניסים וישועות!!

Rabbanit Iris Tomer Devorah: Mishneah Torah LaRambam Walking in His Ways HEBREW 2012 02 21


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 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).


On Loan
Iyar 20, 5774 · May 20, 2014


Children have a way of pushing buttons.

And when they push a certain button at a certain time with a certain degree of intensity, the result may be the desire to give that child the punishment he deserves.

A chassid once wrote to the Rebbe that he had a hard time restraining himself from hitting his child, even though that was not the way he wanted to raise him.

The Rebbe responded, “Imagine if this was your neighbor’s child. Would you ever consider lifting your hand to another’s child?”

In truth, our children are not our own. They were entrusted to our care as a loan, given to us by G‑d to raise and care for.

When Chanah, the mother of Samuel the prophet, was thanking G‑d for her child after many years of infertility, she said, “This is the child that I prayed for, for G‑d has given me what I asked for.” The Hebrew word for asked, sha’alah, can also mean “borrowed.”

Chana was cognizant that this precious son that she was to care for was not her own, but rather a loan that G‑d had entrusted to her.

Thoughtstream: Today, I will take care of my child carefully and lovingly, for G‑d has entrusted me with the most precious loan.

(Adapted from Torat Menachem 5744, vol. 1, p. 159.)

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

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

YOUTH/TEEN Select Section WEEKLY Parasha Parshat Noach Language : english, french SHIURIM & COMMENTARIES

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Being a Man

Why is 13 the age for a Bar Mitzvah?

By Charlie and Moshe Harary

Popular Birthright Israel & Jerusalem videos


Machon Meir is a Center for Jewish Studies that is located in the heart of Jerusalem, Israel in the neighborhood of Kiryat Moshe. It was established by Rabbi Dov Bigon shortly after the Yom Kippur War in 1973. Rabbi Bigon was a commander in the Israeli Defense Force that helped liberate Jerusalem and the Western Wall from the Jordanian Legion. After the war he began to contemplate the meaning of the Jewish Nation and decided to enroll himself in the Merkaz HaRav Kook Yeshiva in Jerusalem.

Machon Meir for over the last 35 years has been a place for all of Am Yisrael to come and learn more about their Jewish roots. It is a place to get a deeper understanding of what it means to be part of the Nation of Israel and the importance of living in the Land of Israel. Since its inception it has grown to become more than just a center for Jewish learning. It now has expanded into a facility that has over 600 students with classes in Hebrew, English, Russian, French and Spanish. Its main student body is made up of Israelis, which is great for the student from abroad to be able to get a first hand feel of what the Israeli Religious culture is like. It also has thousands of Alumni who frequently visit Machon Meir and stay in personal contact with their Rabbis.
It has also opened up a Religious Zionist seminary for women speakers of Hebrew, Spanish and Russian called Machon Ora. If you would like to visit their website go to ttp://

Machon Meir is also the only place in Jerusalem which offers Kosher, Torani Ulpan classes for men only to learn Hebrew. These classes take place during the afternoon hours Sunday-Wednesday. If you would like to visit their website go to ttp://

Machon Meir has become known throughout Israel as the place to go to learn more and grow as a Jewish person and member of Am Yisrael. It has also become the landing point for many new immigrants from all the countries in the Diaspora because of its value on full integration into Israeli society and the encouragement to be a part of the Israeli Defense Force.

Bat Mitzvah NY Shabbaton – Chabad of Dollard

The Bat Mitzvah Girls enjoyed an amazing weekend in New York!

Sami and Tuvia – Who’s Bike is it Anyway? – Part I

Judaism for Kids – Sami and Tuvia – Who’s Bike is it Anyway? Part I
Sami finds a bike by the dumpster, which he thinks was sent just for him. Little does he know that this bike belongs to someone else and is very important to him. What is Sami to do when he finds out someone is looking for this bike?

The Ultimate in Jewish Rock

Popular Yeshivat Lev Hatorah videos

Chabad House Bowery

כוכבית אתרוג

תלמוד תורה יסדת עוז תשעד

Yavneh Hebrew Academy

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

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 inspiration
s… hope you enjoy it!

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


Mitzvah Boulevard #3 – Shabbos Trailer

The Yeshiva Boys Choir

Parshat Noah: Animals are Just Part of this Ark Story

Writer and performance poet Matthue Roth tells it like it is (or was?) about Noah, the ark, different types of birds and two ways to be in the world.

This is Episode 2 of the weekly Torah cartoon from Each week, a different storyteller – some musical, some poetic, some just straight-up, tell the story of the current Torah portion…and then we animate it!

La Paracha avec Boubach saison — !!

La paracha #2 : Noa’h

Alors je ne sais pas chez vous, mais à Créteil il tombe des trombes d’eau depuis chabat. Un vrai déluge ! Ca tombe bien j’ai envie de dire, puisque le déluge est un des acteurs principaux de la paracha de cette semaine : Noa’h.
Alors désolé, elle est très longue et il y a énormément de chose à dire et le temps passe tellement vite en compagnie d’Olivier que le podcast dure 30 minutes. Mais rassurez-vous, on fait tout pour vous tenir en haleine, avec des cliffhangers, des twists et autres ressorts scénaristiques dignes d’Hollywood. Oui, on a sûrement des accointances Marseillaises chez Rosée de Miel.

Paracha …..Rosée de Miel

Parashas para niños

Un Cafe Con Dios

David Ben Yosef

Benny Hershcovich


Tishrei 28, 5775 · October 22, 2014
Living with the Parshah: Little Things That Count

Debby sat down panting on the bus next to her friend Leah. “Goodness, I can’t believe we made this bus. I thought that we would for sure miss it. And plus there are loads of seats available.” Debby pulled a bag of chips out of her school bag as the two discussed their day at school. She offered the chips to Leah, who took a few while nodding her thanks.

“I can’t believe that new teacher, Mrs. Stein,” Leah exclaimed. “She gives so much homework, and she makes us write endlessly. But she is really interesting. I guess that makes it all worth it. What have you chosen for your science project, Debby?” Debby launched into a whole explanation of her project, which was about eyes.

“I mean, cats’ eyes are really neat, they glow in the dark.” As Debby spoke, she nonchalantly turned to throw the now empty packet of chips out of the open window. “What are you doing?” Leah stopped her.

Debby looked at her friend, who was gazing at her with wide brown eyes.

“I’m…” Debby laughed, feeling a little uncomfortable, “I’m throwing it out the window. So that I don’t drop garbage on the bus floor,” she ended rather lamely, pointing to the overflowing bin by the bus door.

Leah said, “Here, you can drop it into my school bag. I’ll throw it away when I get off.” Debby shrugged, “There is so much garbage out there, one more bag of chips isn’t going to make a major difference, if any at all.”

Leah looked at her friend thoughtfully. “I don’t want to sound particularly preachy or anything but this sort of reminds me about what Miss Cohen was talking about today.”

“What was that?” Debby said looking interested. Both girls really liked their Hebrew studies teacher, and her classes were usually very informative. Leah continued, “She was talking about the Torah portion which is all about the Flood. The Flood was partly caused by stealing. But our sages say it wasn’t regular stealing. Let’s say there was a person with a basket of peas, everyone else would come and steal one pea. They would say, what difference can taking one pea make? But when lots of people each took one pea, the poor chap who bought them was left with none. Each person did just one little thing — but they added up to something horrible.”

Debby looked guilty. “You’re right, I guess that I was only thinking about this little bit of garbage. Of course if everyone does the same…” Her voice trailed off. Then she said, cheerfully, “Here, give the packet back to me, I’ll drop it in the bin later. We don’t want to cause another Flood!” Update

Do you take care of your pets?

Tishrei 25, 5775 · October 19, 2014
Hey kids!
Have you heard of Noah, who was saved from the Great Flood along with his family and all the animals? We read about him in this week’s Torah portion. They spent more than 360 days (that’s a whole year!) inside the ark, safe from the rising water. Imagine what a big job feeding and caring for all those animals must have been! Even at night they couldn’t rest, because then the nocturnal animals needed to be fed.Do you have any pets? The Torah tells us that we must take good care of our animals, and make sure they are fed before we eat. Certainly, we are forbidden to hurt or harm them in any way. So, next time you feed your bird, clean your rabbit’s cage or take your dog for a walk, know that you are doing an important mitzvah, just like Noah.Your friends at


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Listen Listen (1:00), , Machon Meir , and more… WEEKLY Parasha Parshat Noach , Language : english,SHIURIM & COMMENTARIES


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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

Rabbi Dov Begon

Les secrets jamais dévoilés de l’histoire du peuple de juif “Cain et Abel”Rav: Mr. Rony Akrich

  Machon MeirMachon Meir   MeirTvRussian

Rav Avraham Adler

“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.



  Machon MeirMachon Meir   עברית    Rabbi Dov Bigon

Rav Yoram Eliyahu

Machon Meir




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THE FREEMAN FILES: Happiness is Not Being There

Happiness is Not Being There
Tishrei 29, 5775 · October 23, 2014
Eve, Noah, Sarah and the Key to Letting Go


Eve came to the world. She became wrapped up with a snake.

Noah came to the world. What happened to him? “He drank from the wine and was drunk.”

Sarah came to the world. She descended and she came back up, as it is said, “And Abram came up from Egypt, he and his wife with him.”

For this, Sarah earned transcendental life . . . that life belonged to her.

—Zohar 1:122b

It’s a passage from the Zohar, and—as to be expected from the Zohar—very enigmatic. What is the sequence? What does the story of Eve and the snake have to do with Noah and his wine? What does either story have to do with Sarah and her descent to Egypt?

The solution to the puzzle, in short, is that the Zohar is telling us a history of happiness. There are three approaches to happiness in the human repertoire. Two fail. One succeeds.

A Brief History of Happiness

Eve came to the world, initially standing a step beyond it. Physical pleasure and pain were nothing more than external stimuli, providing information about what needed to be done, and what should be avoided. But Eve came to believe that happiness could be found only by experiencing the garden from within, as in I am experiencing this pleasure. That is the primordial snake—that sense of I am here. And that is the voice of the snake: “Am I happy yet?” That is where all confusion begins.

“Am I happy yet?” That is the voice of the primordial snake.

Once experience became wrapped up with ego, then pleasure became wrapped up with pain, good with evil, beauty with ugliness, and all of life became as we know it today: a world where no deed is innocent and simple, no motive pure and untainted. Eve—and all of us—fell from her transcendent state down a rabbit hole into a maelstrom of chaos.

Then came Noah. He stepped off his ark after the flood and saw a new world. He saw the opportunity to start again, to abandon Eve’s error and to rebuild with a new strategy for happiness. The solution seemed straightforward and obvious: He drank wine, forgot himself, and was happy.

Problem is, once the ego has appeared, it cannot be forgotten. That is how memory works—as an arrow let loose, never to be reversed without being countered head-on. As for Noah, all he accomplished was to introduce confusion back into a freshly-laundered world.

Then came Sarah. She encountered the snake head-on, face-to-face, on its own territory, in the darkness of its own chamber, held tightly within its iron clutch.

The primordial snake this time around was Pharaoh, a mortal being wholly obsessed with ego and power. As did the snake, he offered Sarah the opportunity to share in that power. But Sarah remained bound up with Abraham and with the One G‑d. Even as she was in Pharaoh’s palace, she transcended it, ruled over it, and ruled over Pharaoh as well.

And so, Sarah achieved eternal life. Because she healed the wound that Eve had inflicted upon the human soul.

Sarah eventually had a child. She named him Yitzchak (Isaac), which means, “he will laugh.” Her life was filled with joy, and her child was a child of joy. We are the children of that child.

No Expectations

We all want to be happy. Sometimes we think happiness will come from getting what we want, enjoying it, and then getting more and more things we want. Further entanglement in the same old snake.

Sometimes we think happiness will come from forgetting ourselves, whether with alcohol, or drugs, or entertainment, or any other form of escape. Blame Noah for that one.

Well, the research data is all in, and it turns out that neither of these strategies ever made anybody any happier.

Those with no expectations carry an inner joy in all they do.

What does make us happier? We all know the answer, and it seems such an easy formula: Joy bursts in where there is no ego to obstruct it. Those who feel they deserve everything can never be satisfied. Those with no expectations, who feel they deserve nothing, that every breath is a gift—they carry an inner joy in all they do.

Yet it is so difficult. An ego, after all, is not something you can shed on a whim, like a sweater or a cap. It is much harder to deal with than some trait you can eventually change—like fear or anger. It is you—your sense that you exist.

But we are the children of Sarah. She forged the path for us, and now we need only follow in her footsteps. The ego cannot be ignored, or swept under the carpet in drunkenness. But it can be presented with a higher context, one in which our entire sense of being takes on a whole new meaning.

Find a higher purpose in all you do, an eternal purpose, the purpose for which your soul came to this world. Bond yourself with that purpose and with the One who created you with this purpose. That is all you truly are.

The ego becomes irrelevant, a mere nuisance. With purpose comes inner joy. With purpose, your life belongs to you. And it is eternal life, as your purpose is eternal.

Maamar Chayei Sarah 5712, 5720, 5741.

CHASSIDIC DIMENSION: In Praise of Noach (Noach)

Chassidic Dimension – Volume 2: Noach
Tishrei 29, 5775 · October 23, 2014


In Praise of Noach

The Torah portion Noach begins with the words: “These are the children of Noach. Noach was a righteous individual….”1 But only in the second verse does the Torah mention his three children, Shem, Cham and Yafes.

Rashi2 explains this seeming incongruity by noting that the phrase “Noach was a righteous individual….” is a parenthetical statement inserted in the first verse — “Since he [Noach] is mentioned, his praises are extolled, for it is written,3 ‘the mention of a righteous individual should be accompanied by his praise.’ ”

This, however, gives rise to the following question: Noach’s name was already mentioned in Bereishis ;4 seemingly, it is there that his name should have been accompanied by praise. Why does the Torah refrain from praising him until the portion Noach ?

Additionally, what is the reason for and the benefit of lauding the virtues of a righteous individual?

The Gemara5 informs us that Lashon Hara , slander, harms not only the teller and the listener, but the person being talked about as well.

Now it is quite understandable that spiritual harm befalls both the speaker and the hearer of slander, for both are engaged in an act which our Sages liken to the combined sins of idolatry, incestuous relationships and murder.6 But why is the object of the slander spiritually affected? Why should he suffer when he had no part in this sin?

Consider. Speech reveals that which was previously concealed as thought. Speaking of another’s evil may thus have a detrimental effect on the slandered person; if the person’s evil had not been spoken about, it might have remained “concealed” and not come to realization.

The reason this is so is that man’s every action — especially speech, whose purpose is to reveal the concealed — has an effect. This may be felt either in a physical sense or on a spiritual plane, where the damage is perceived with higher and more refined senses.7

Thus it is related8 that a person was once quarreling with another in the Baal Shem Tov’s shul. In the heat of the moment, one of the disputants shouted that he would tear the other to pieces. The Baal Shem Tov revealed to his disciples how this act of dismemberment actually took place on a spiritual plane.

Yet “a good attribute is far more efficacious than a harmful one.”9 If speaking of another’s evil has a detrimental effect, then surely speaking of another’s good qualities has a salutary effect on the person being spoken of; he is more likely to realize his goodly potential and qualities.

If this is so with regard to praise by human beings, how much more so with regard to G-d’s praise of an individual, especially when this praise is included in the Torah itself!

This is why “the mention of a righteous individual should be accompanied by his praise”; by praising a person, one is actually assisting him in his righteous behavior.

The reason why Noach is first praised in the portion Noach rather than in Bereishiswill be understood accordingly:

While it is true that Noach’s name is mentioned earlier, it is specifically in the portion Noach that the Torah speaks of Noach with regard to the good deeds and spiritual service he attained on his own, as opposed to that with which he was favored from Above.

Since the reason for praising a righteous individual is to assist him in his divine service, and since Noach’s service begins in the Torah portion Noach , it follows that it is here that his name be “accompanied by his praise.”

The lesson to be derived in terms of our own service is obvious: A Jew should do his utmost to perceive the goodness of his fellow, and speak of his good traits and qualities. By doing so, he assists in revealing the goodness of the other, and at the same time helps the other in his spiritual passage through life.

Based on Likkutei Sichos , Vol. V, pp. 36-46.

ONCE UPON A CHASID: A Case Is Referred To Lubavitch (Noach)

Tishrei 29, 5775 · October 23, 2014
A Case Is Referred To Lubavitch



And G-d descended to see the city and the tower which the sons of man had built (11:5)

Obviously, G-d did not need to “come down” in order to see their crime; but He wished to teach all future judges that one must not judge the defendant until they see and appreciate…

Rashi’s commentary

Do not judge your fellow, unless you are in his place.

Ethics of the Fathers, 2:2.

In 1857, a fire destroyed much of the town of Lubavitch, including the synagogue and study hall of the then Lubavitcher Rebbe, Rabbi Menachem Mendel, and the homes of the Rebbe and his sons. Rabbi Menachem Mendel initiated a rebuilding campaign and a new and expanded ‘courtyard’ was constructed to serve as the headquarters of Chabad-Lubavitch chassidism.

At the groundbreaking of the new complex, a festive farbrengen was held. Long tables were set up in the courtyard to accommodate the large crowd of chassidim. When Rabbi Menachem Mendel joined them, he asked: “Do you wish to hear a discourse of chassidic teaching or a story?” The chassidim replied that they wished to hear a story.

“Reb Yaakov,” began Rabbi Menachem Mendel, “was an impoverished tavern-keeper at a country crossroads and a chassid of the ‘Holy Ruzhiner’, Rabbi Israel of Ruzhin (—-). He leased the tavern from another Jew, also named Reb Yaakov, who had a deal with the local nobleman: he would lease the nobleman’s entire estate and, in turn, sublease the fields, the forests, the mill, the tavern, and other assets to other Jews.

“Business at the tavern was poor and Reb Yaakov the tavern-keeper failed to meet the rent that was due Reb Yaakov the lease-holder. Months went by, the debt accumulated, and still the tavern-keeper found himself unable to make even a token payment. Finally, the lease-holder lost his patience and threatened to evict his delinquent tenant.

“The distressed tavern-keeper travelled to his rebbe, the Holy Ruzhiner, and complained that his lease-holder, Reb Yaakov, was about to deprive him of his home and livelihood. The Ruzhiner summoned the lease-holder and asked him to forgive a destitute Jew his debt. Now this Reb Yaakov was an upright and compassionate man; he did as the Rebbe asked and more. Not only did him forgive the tavern-keeper his outstanding debt, he even reduced the monthly payments on the tavern. His only request was that the tavern-keeper promise that henceforth he would pay the rent on time.

“But business at the tavern continued to plummet and the poor man was simply unable to keep his promise. The benevolent Reb Yaakov allowed him one extension after another, until he again lost patience with his hapless tenant. When his repeated demands for payment yielded only excuses and more promises, he notified the tavern-keeper that if he could not come up with at least some of the money owed by the end of the month he is to remove himself from the premises.

“The poor tavern-keeper, without a kopeck in his pocket, again travelled to his rebbe and poured out his heart. Once more, the Ruzhiner appealed to Reb Yaakov, and again the latter fulfilled the Rebbe’s request and forgave the loan. Sensitive to his tenant’s difficulties, he even further reduced the sum to be paid each month.

“Still, the tavern-keeper’s fortune only worsened. Again his debt accumulated, again the lease-holder pressed for payment, again he was served notice, again he rushed to Ruzhin. However this time the Ruzhner’s appeals were to no avail. “The Rebbe is not the master over my money,” maintained Reb Yaakov the lease-holder, “I have already done far more than anyone can reasonably expect of me. I can no longer afford to absorb these ever-mounting debts. Either he pays up or I lease the tavern to another.” A short while later, the tavern-keeper was evicted from the building which housed his living quarters and his defunct establishment.

“Years later, Reb Yaakov the lease-holder passed away and his soul came to stand judgment before the heavenly court. Many were his virtues, as he had been a man of compassion and integrity. He had conducted his business affairs with honestly and sensitively and had contributed generously to the needy. But one nasty stain blemished his upright life: he had cast a fellow Jew out into the street, depriving him and his family of young children of their home and livelihood.

” ‘What more could I have done?!’ objected Reb Yaakov. ‘I forgave him the money time and again and continuously reduced the rent. Besides, this court is not qualified to judge me on this matter.’

” ‘Why do you say so?’ asked the supernal judge.

” ‘Here in heaven you have no idea what money is,’ argued the defendant. ‘You do not understand what it means to earn a livelihood, so you cannot condone the fact that I did what I did ‘merely’ because the man owed me money. I wish to be judged by a court that appreciates the value of money, that has experienced the struggle to provide for one’s family.’

“The heavenly court conceded that Rabbi Yaakov had a point. So his case was referred to the souls of two great authorities on Jewish law, Rabbi Yosef Caro1and Rabbi Yoel Sirkish.2The two reviewed his case and found him guilty.

“Still Reb Yaakov protested. ‘These great men have long forsaken the physical world and its petty cares. It is centuries since they have been obliged to worry about money. I demand that my case be reviewed by a human court, comprised of souls still enmeshed in bodies and bodily needs.’ ”

At this point, Rabbi Menachem Mendel addressed his chassidim: “Well, what do you say?” The assembled chassidim were at loss to reply.

Again Rabbi Menachem Mendel demanded: “I maintain that Reb Yaakov is in the right. What do you say? Eh?”

Finally, the crowd caught on that the ‘case’ was now being decided. Together with Rabbi Menachem Mendel they proclaimed: “Girecht! (He is in the right!) Girecht! Girecht!”

GARDEN OF TORAH: Genuine Satisfaction; Noach’s Legacy (Noach)

Tishrei 29, 5775 · October 23, 2014
Genuine Satisfaction; Noach’s Legacy
Noach; Genesis 6:9-11:32

Adapted from
Likkutei Sichos, Vol. XX, p. 285ff;
Vol. XXV, p. 23ff

Our Potential

The Maggid of Mezritch interpreted1 our Sages’ statement:2 “Know what is above you,” as: “Know that everything ‘above’ all that transpires in the spiritual realms is ‘from you,’ dependent on your conduct. Each of us has the potential to influence even the most elevated spiritual realms.”

The Torah alludes to this potential in the opening verse of our reading:3 “These are the chronicles of Noach. Noach was a righteous man.”

The word noach refers to satisfaction and repose.4 By repeating the word, the Torah implies that Noach and by extension, every one of his descendants can sow these qualities in two different fields, both among his fellow men, and in the spiritual worlds above.

Every person affects his environment. Our thoughts, words and deeds can inspire peace and tranquillity in our fellow men, helping create meaningful pleasure. And by establishing such conditions in our world, we accentuate similar qualities in the worlds above. To highlight our obligation to spread these virtues, this week’s Torah portion is called Noach.5

Being Sensitive to G-d’s Cues

The name Noach is, however, problematic, for the portion as a whole does not deal with these qualities. On the contrary, the majority of the portion describes the Flood, and its conclusion relates the story of the Tower of Bavel. These events and the conduct of mankind which led to them are diametrically opposed to the satisfaction and repose personified by Noach.

The resolution of this difficulty underscores the interrelation between the patterns with which G-d imbued our world and man’s response to them. Noach’s birth was to begin a period of repose and satisfaction that would encompass the globe. Mankind had the option of taking an active part in this undertaking. Instead, each person continued to live with a narrow focus, concerned only with himself. What another person felt, or questions of Right and Wrong, did not matter. And as a result,6 “The world was corrupt… the land was filled with crime.”

Waters of Blessing

Then it started to rain. On the verse:7 “And it rained for forty days and forty nights,” our Sages commented:8 “At the outset, the water descended with mercy, so that if they had repented, the rains would have been rains of blessing. Since they did not repent, the rains became a flood.”

The flood waters, then, were intended to be waters of blessing. For the blessing to be manifest, however, mankind had to make itself fit to receive G-d’s influence, and therefore teshuvah a return to G-d was necessary. As the rain began to fall, humanity continued to ignore this opportunity, refusing to make such efforts.

But even though mankind did not turn to G-d in teshuvah, the rains remained waters of blessing.9 The forty days of rain resemble the forty seah of a mikveh.10 Just as immersion in a mikveh is associated with re-experiencing the act of creation,11 so too the forty days and forty nights of rain brought about the dawning of a new age: “Noach saw a new world.”12

Therefore, the waters of the Flood are called “the waters of Noach,”13 because the intent and the actual effect was to bring rest and pleasure to the world. Unfortunately, however, because man did not respond positively, this constructive outcome was coupled with destruction the Flood obliterated every living creature on the face of the Earth.14

Kindness with Purpose

A similar motif applies with regard to the Tower of Babel, as reflected in our Sages’ teaching:15 “There were ten generations from Noach to Avraham…. All those generations repeatedly angered Him, until Avraham our father came and received the reward of them all.”

The generations that preceded Avraham treated each other with love.16 Nevertheless, since they “repeatedly angered G-d,” their conduct did not reflect the repose and satisfaction which G-d intended for mankind. Therefore He punished them, scattering them throughout the earth.

Avraham performed deeds of kindness and hospitality with a single purpose to make all mankind conscious of G-d.17 Through his actions, he displayed the desired form of repose and satisfaction, and therefore received the reward generated by all the comradely deeds of the generations which preceded him.18

When the Rainbow Shines

On the ark were lions, tigers, and other predators, and yet they dwelt in peace with the other animals, anticipating the fulfillment of the prophecy:19 “The wolf will dwell with lamb, and the leopard will lie down with the young goat.” Thus our Torah portion foreshadows the ultimate repose and satisfaction that mankind will be granted in the era20 when “there will be neither famine nor war, neither envy nor competition, for good things will flow in abundance.”21

By vigorously following in the footsteps of Avraham, spreading kindness and love, we can help precipitate the coming of that age. And then, like Noach and his family, we will merit the shining of the rainbow. As the Zohar22 states: “The rainbow reflects spiritual secrets…. When you see the rainbow shining with bright colors, wait for Mashiach’scoming.”

FOR FRIDAY NIGHT: Surviving Daily Life (Noach)


Surviving Daily Life
Tishrei 29, 5775 · October 23, 2014


One of the interpretations of the Flood is that it represents the difficulties of life. We are swept by the swirling waters of anxiety, of the rat race, of the daily struggle. How can we prevent our sensitivity and humanity from being swept away?

Another variety of these swirling waters are the cultural currents of the modern world which seek to sweep away our Jewish dimension. “Why be different?” they murmur. “Just do the same as everyone else…” Once again, what power do we have to resist these forces?

Deep in the heart of every Jew there is hidden a great love

The Song of Songs (8:7) tells us that “many waters cannot quench love.” Deep in the heart of every Jew there is hidden a great love. This love always remains, despite the worries and troubles, despite cultural change. It is through our love for G-d, for the infinite freedom which our bond with G-d can grant us, that we can withstand the force of the “flood waters.” Through Jewish life we reveal this love and enable it to give inspiration and meaning to our lives.The Friday night table, candles, kiddush, speaking words of Torah, singing Shabbat table songs, prayer and observance of other laws of Judaism help us overcome the Flood and enjoy every step in an ever new world.1

TORAH STUDIES: Parshat Noach

Tishrei 28, 5775 · October 22, 2014

In this Sicha, the Rebbe brings together two related lessons of this Sidra: The virtue of Shem and Japheth in covering their father’s nakedness and averting their eyes from it; and the use of a lengthy euphemism in place of the word “unclean,” which teaches the necessity of delicacy in speech. It then solves the paradox that on the one hand we should not notice the faults of others, while on the other, we should seek to correct their errors.

1. Purity of Speech and Sight

On the verse from this week’s Sidra, “of clean beasts and of beasts that are not clean (they came to Noah and into the ark, two by two),”1 the Talmud2 comments: “An unrefined word should never pass a man’s lips, for the Torah goes out of its way and uses eight extra letters to avoid an unpleasant word.” Rashi explains that the word “tammay”3 would have saved eight letters in place of the phrase “that are not clean.” And since the Torah is always as concise as possible, the message of this elaborate phrase is that one’s speech should be at all times free of improper expressions.

The Sidra also contains, besides the directive about speech, a lesson about sight. Shem and Japheth were so careful not to look upon their father Noah’s nakedness that “they went backwards, and their faces were turned backwards, and they did not see their father’s nakedness.”4 And the reward promised emphasizes their virtue: “Blessed be the L-rd, G-d of Shem, and may Canaan be servant to them. May G-d enlarge Japheth and may he dwell in the tents of Shem.”5

But the story is slightly puzzling. It is clear from the fact that Shem and Japheth walked backwards, that they did not see their father’s state. Why then does the Torah add the apparently redundant words: “And they did not see the nakedness of their father?”

2. The Mirror Which Reflects Faults

There is a saying of the Baal Shem Tov6 that if a person sees something wrong with someone else, this is a sign that he himself has a similar fault. He sees himself, as it were, in a mirror—if the face he sees is not clean, it is his own which is dirty.

Now, we can ask: Why should one not be able to see a genuine wrong in someone else without being at fault oneself?

The reason is that Divine Providence is present in every event. If we see bad in someone, this also has its Divine purpose, and that is to show us our own failings which need correcting. And we need to be shown our faults in an indirect way for “love covers all faults,”7 and self-love is always strong. Man is blind to his own shortcomings. He needs to see them exemplified in someone else, to force him to reflect on himself and see their counterparts in his own life.

But the task of the Jew is not only self-perfection, but also the improvement of others: “You shall surely rebuke your friend, even a hundred times.”8 Surely, then, when he sees his friend’s failings, Providence intends him to help to correct them, not only to introspect on his own weaknesses?

To put it more strongly, a Jew is an end in himself, and not merely a means for others to make use of. How then can we be asked to use a friend for our own purposes? And without any palpable benefit to the friend concerned? If so, perhaps the reason one notices the fault is only to benefit his friend, and not that he also has the fault?

3. Noticing and Correcting

To understand this we must refer to the continuation of the above quotation from the Talmud: “A man must always speak in proper expressions.”

The Talmud, after answering a relatively incidental problem, then asks, “But do we not find in the Torah the expression ‘tammay’?” (i.e., the very term that we have been asked to avoid).

But this is strange. For the word “tammay” is found in the Torah in more than one hundred places! It is so obvious a problem that it should surely have been raised immediately, not after a more minor point. Nor does the surprised tone of the question seem appropriate to such a straightforward objection.

The explanation is, that in legal (halachic) contexts, the requirement of clarity and unambiguousness outweighs the consideration of propriety: And so “tammay” is used. In narrative contexts, however, the concern for delicate expression compensates for the lengthier wording of these euphemisms.

Therefore the Torah’s use of words like “tammay” does not contradict the principle that wherever possible we should use the more delicate phrase. And the Talmud raises its objection in the way it does, because “tammay” is used only rarely in the narrative sections of the Torah. Indeed, even in the halachic sections, when the law does not relate directly to uncleanliness but mentions it only in passing, the Torah still prefers the euphemism.9

This applies not only to speech but also to sight. When one sees a Jew doing something wrong, one’s first concern must be to seek the “halacha” (i.e., the duty) required of him—namely, that one reproaches him and tries, with tact and grace, to correct his ways.

But when one finds oneself seeing this wrong not as something directed at himself (i.e., something that he must correct), but just as a failing in his fellow (when one’s attitude is critical without being constructive), this is evidence that this is a “mirror,” and that one is oneself at fault.

4. The Virtue of Shem and Japheth

And this explains why the Torah, after saying that Shem and Japheth turned their faces away from Noah, adds “and they did not see their father’s nakedness.” It is here emphasizing that not only did they (physically) not see him; they were not even aware of his fault as such—they were concerned only with what must be done (which was to cover him with a mantle). Ham, the third brother, did however see his father, and thus betrayed his own failings.

The story conveys to us the moral that not only should we not talk about the shortcomings of others (as Ham did in telling his brothers about his father),10 but we should not even think about them except insofar as it lies with us to set them right. And whoever follows this, participates in the reward, “Blessed be the L-rd, G-d of Shem” and “May G-d enlarge Japheth,” and contributes to the unity and brotherly love of Israel which will bring the Messiah to the world.

(Source: Likkutei Sichot, Vol. X pp. 24-29)

WEEKLY ALIYOT: Parshat Noach

Tishrei 28, 5775 · October 22, 2014
Noach Aliya Summary

General Overview: In this week’s reading, Noach, Noah and his family, along with at least one pair of each living creature, survive the Flood by taking refuge in an Ark. The erection of the Tower of Babel angers G‑d, and leads to the dispersal of Noah’s descendants. Abraham and Sarah are born.

First Aliyah: While society as a whole descended into a state of anarchy and utter corruption, only Noah remained righteous and faithful to G‑d’s ways. Noah was informed by G‑d that a mabul (“flood”) will soon destroy all of civilization, and only Noah and his immediate family would survive in a teivah (“ark,” boat) that he was to build. G‑d gave Noah the exact dimensions of the teivah he was to build, and commanded Noah to bring along into the teivah specimens of every species of animal and bird to repopulate the world after the mabul, and to stock the boat with food to feed all its inhabitants.

Second Aliyah: Of kosher animals and birds, Noah was commanded to take seven pairs of each species (as opposed to one pair of all other species). Noah, his family, and the required animals boarded the teivah and the mabul began: “The springs of the great depths burst forth and the windows of the heavens opened.”

Third Aliyah: The torrential rains lasted for forty days and nights. The waters rose to great heights and covered even the highest mountains, killing all humans and animals; everything died aside for Noah and the other occupants of the teivah. After the waters raged on the earth another 150 days, G‑d caused the waters to subside. The teivaheventually rested on the Ararat Mountains, and shortly thereafter the mountain peaks came into view. Noah opened the window of the teivah and dispatched birds to see whether it was time to leave the teivah. First he sent a raven, which refused to execute its mission and just circled the ark. He then sent out a dove. On its second attempt the dove went and did not return, signaling that the earth was once again habitable. After one full year in the teivah, the earth had dried.

Fourth Aliyah: G‑d commanded Noah to leave the teivah, along with all his fellowteivah-mates. Noah built an altar and offered sacrifices. This pleased G‑d, who then promised to never again curse the earth as He had just done. Instead, the regular seasons (which had not functioned during the year of the mabul) would continue perpetually. G‑d then blessed Noah and his sons: “Be fruitful and multiply, and fill the earth.” G‑d allowed mankind to eat meat, but prohibited murder, suicide, and the consumption of a limb ripped from a living animal.

Fifth Aliyah: G‑d told Noah that he is establishing a covenant to never again bring a flood to destroy the world. G‑d designated the rainbow as the sign of this covenant: “And it shall come to pass, when I cause clouds to come upon the earth, that the rainbow will appear in the cloud. And I will remember My covenant…”

Sixth Aliyah: Noah planted a vineyard, made wine, became drunk and fell into a deep drunken slumber — while naked. Noah’s son, Ham, saw his father naked, assaulted him, and informed his two brothers of their father’s state. The brothers, Shem and Japeth, modestly approached their father and covered him. When Noah awakened, he cursed Cham’s son, Canaan, and blessed Shem and Japeth. This section then names Noah’s seventy grandsons and great-grandsons, the antecedents of the “seventy nations,” and their adopted homelands.

Seventh Aliyah: This section recounts the story of the Tower of Babel. Noah’s descendents gathered in the Babylonian valley and started building a tower, in an attempt to reach the heavens and battle G‑d. G‑d disrupted their “plan” by causing them each to speak a different language, thus destroying their communications. This caused them to disperse and settle in different lands. The Torah then lists the ten generations of Shem’s descendents. The tenth generation is Abram (later to be known as Abraham), who married Sarai (later to be known as Sarah).


Tishrei 28, 5775 · October 22, 2014
Genesis 6:9-11:32

G-d instructs Noah — the only righteous man in a world consumed by violence and corruption — to build a large wooden teivah (“ark“), coated within and without with pitch. A great deluge, says G-d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species.

Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and from its window Noah dispatches a raven, and then a series of doves, “to see if the waters were abated from the face of the earth.” When the ground dries completely — exactly one solar year (365 days) after the onset of the Flood — G-d commands Noah to exit the teivah and repopulate the earth.

Noah builds an altar and offers sacrifices to G-d. G-d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G-d also commands Noah regarding the sacredness of life: murderis deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal.

Noah plants a vineyard and becomes drunk on its produce. Two of Noah’s sons, Shemand Japeth, are blessed for covering up their father’s nakedness, while his third son,Ham, is cursed for taking advantage of his debasement.

The descendents of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G-d confuses their language so that “one does not comprehend the tongue of the other,” causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations.

The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter’s journey from his birthplace of Ur Casdim to Charan, on the way to the Land of Canaan.

PARSHAH PICKS: Do It Yourself Ark-Building (Noach)

Tishrei 28, 5775 · October 22, 2014
General Overview:
In this week’s reading, Noach, Noah and his family, along with at least one pair of each living creature, survive the Flood by taking refuge in an Ark. The erection of the Tower of Babel angers G‑d, and leads to the dispersal of Noah’s descendants. Abraham and Sarah are born.

This Week’s Features  

By Chava Shapiro

Genesis 6:9–11:32

Noah is instructed to build the Ark; the rain begins to fall and the entire world is flooded. A year later Noah and his family leave the ark, build an altar and offer sacrifices to G‑d. Noah’s descendants build a tower to “fight G‑d,” and are dispersed across the face of the earth.

To touch some of heaven’s radiance, then curve gracefully back towards the earth in a glorious ray of colors that are manmade reflections of G‑d’s truth and hope for mankind . . .

By Yaakov Paley
Who has time for building legacies when there is a hungry man next door?

By Levi Avtzon
It’s a safe bet you’ve not traveled to Hadhramaut, never mind heard of the location. It is an ancient region located somewhere in the hardscrabble deserts of eastern Yemen.

By Sholom Lew

How to Study Torah – Noach

Why G-d wanted Noah to make a public spectacle by building an ark all by himself. Understanding the verse “Make for yourself an ark…” (Genesis 6:14) and how Noah, as righteous as he was, failed as a spiritual leader.

By Mendel Kaplan
Watch Watch (50:10)

Letters and Numbers of Torah – Noach

The words “order the animals to leave the Ark” (Genesis 8:17) are written as if pronounced “forcibly remove the animals from the Ark.” Why was it so difficult to leave the Ark and what can we learn from this about bringing holiness into our daily lives?

Aaron L. Raskin
Watch Watch (14:46)
Study some of the highlights of the weekly Torah portion with insights from various commentaries.

By Elimelech Silberberg
Watch Watch (58:54)
A compelling discussion on the Sages’ views of Noach’s behavior and status: to criticize or to defend.

By Moishe New
Download Download   Listen Listen (34:46)
A five minute weekly Torah insight based on the wellsprings of Torah and Chassidut.

By J. Immanuel Schochet
Download Download   Listen Listen (6:41)

Section WEEKLY Parasha Parashat Noach SHIURIM & COMMENTARIES

The PERSON in the PARSHAJewish Times of Southern New Jersey

The Torah is replete with inspiring stories of its heroes. The lives of Abraham, Jacob, Moses, and David, to name just a few, are narrated at great length and in 

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catégories: La Paracha  –Paracha Noah- 30 Sept 2013 vues: 1371 …. Les 49 ou 50 etoiles
Cour de Torah sur la paracha Noa par Avy Allouche 
21 min
L’ une des explication sur le fait que le monde était désordonné avant le don de la torah. En quoi 

Rabbi Bill Cosby teaches Parshat HaShavuaArutz Sheva

Rabbi Bill Cosby teaches Parshat HaShavua. TTA for Parshat No’ach. Phil Chernofsky talks about Noah and the ark and dissects a classic Bill Cosby routine 

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2éme Cour de Torah sur la paracha Noa par Avy 
6 min
L’ une des explication sur le fait que Noa apporta le repos au monde . En quoi sa nous parle

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After the destruction of civilization in the great flood a new generation arose and searched for a way to immortalize itself – so that their existence would withstand any new natural disasters. They gathered in the Tigris-Euphrates valley and there built the great city that would be called Nineveh. And to guarantee that their achievements would be forever remembered, they embarked on building a colossal structure – a great tower pointing towards – and seemingly even touching – the sky. It was the first ancestor of our modern-day skyscrapers. This was the great technological leap forward in the discovery of creating bricks as a building material, which enabled such a project to be…

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La paracha de la semaine : Noa’h. La purification 
7 min
La paracha en 5 minutes. 5 minutes sur la paracha de cette semaine Noa’h par le Rav


Paracha de la semaine : Noah 5774

Feuillet dédié à la réussite matérielle et spirituelle de Jean-Yves Guez- La mission de Noa’h : accepter ses responsabilité
– Les lettres de l’alphabet ont traversé les cieux
– Pourquoi la vieillesse ?
– Perle : “Punir un homme c’est…” (Baal Chem Tov)
– Récit : A quand les trois étoiles dans le ciel ?
– Halakha : Réciter une bénédiction, proche des toilettesVous avez la possibilité de dédier un prochain feuillet pour toute occasion :

Cours de Torah

4 nouveaux cours de Torah sont disponibles depuis cette semaine sur :

La débauche, c’est consommer son monde futur ici-bas (de Rav Raphaël SADIN)
Quel est le problème dans la débauche, le laisser-aller… d’après le Maharal de Prague.
Beth-Hamikdach : savoir se taire au bon moment (de Rav Ariel GAY)
Etude brillante de la page 56 du traité Guittin dans le Talmud, sur la destruction du Beth-Hamikdach.
Noa’h : qui sont les véritables enfants d’un individu ? (de Rav Avraham DRAI)
La jalousie entre frères et soeurs (de Rav Elie LEMMEL)


Monde de la Torah – [Vidéo] 50.000 au Kotel pour Rav ‘Haïm Ovadia Yossef !

2 Octobre 2013

Qui peut réunir une foule aussi nombreuse en quelques heures ? Dimanche dernier, 29 septembre 2013, se sont réunis 50.000 personnes au Mur occidental afin de prier pour la guérison du grand maître de la génération, Rav (‘Haïm) Ovadia Yossef, hospitalisé actuellement.

Etaient également présents : le fils du Rav et nouveau Grand Rabbin d’Israel, Rav Itshak Yossef; Rav Chalom Cohen, Rav Reouven Elbaz, Rav Arié Derhy.

Ce dernier a galvanisé la foule après une longue période de Téfila en annonçant une amélioration de l’état de santé du rav, comme il est écrit que “la prière d’un grand public n’est jamais repoussé“.

Hier, mardi 1er octobre 2013, le Rav Ovadia a passé toute la journée les yeux ouverts, pour la première fois depuis son hospitalisation. Continuons à lui montrer notre grande reconnaissance en priant et étudiant la Torah pour sa guérison, Amen.

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Noa’h – Noa’h : l’importance de la gratitude (hakarat hatov)

2 Octobre 2013

Il est écrit dans notre paracha Noa’h : « ‘Hachem descendit pour voir la ville et la tour que les fils d’Adamconstruisaient. Hachem dit : “Voici une nation qui partage un langage commun et c’est ainsi qu’ils ont commencé à agir !” » (Beréchit, 11:5-6.)

Rachi, sur les mots « les fils d’Adam » commente : « Les fils de qui d’autre pouvaient-ils être ? De l’âne ? Du chameau ? En fait, de par leurs actes, ils montraient qu’ils étaient les fils d’Adam Harichon, qui avait fait preuve d’ingratitude en disant : “La femme que Tu m’as donnée…”. Ces personnes furent pareillement ingrates en se rebellant contre Celui qui leur prodiguait ses bienfaits et les avait sauvés du déluge. »

En nous racontant l’épisode de la tour de Babel, la Thora fait allusion à un grave défaut dont ces nations se rendirent coupables en construisant une tour qui servirait à combattre D.

Rachi, citant le Midrach, nous informe qu’Hachem les compara à leur ancêtre, Adam qui fut ingrat ; quand il commit la faute de manger du fruit interdit, il accusa Hachem d’avoir créé la femme qui l’incita à fauter. En réalité, Hachem lui avait procuré un grand bienfait en lui accordant une partenaire. De même, Hachem sauva Noa’h du déluge et au lieu d’apprécier Sa bonté, les descendants de Noa’h voulurent se battre contre Lui.

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Monde de la Torah – [en Direct] Rav ‘Haïm Ovadia Yossef : combat pour la vie de notre maître

1er Octobre 2013

L’état de santé de notre maître, Rav Ovadia Yossef, s’est brusquement dégradé. En proie à des problèmes de respiration, il a été opéré dimanche dernier 22 Septembre afin de lui implanter un ‘pacemaker’ (stimulateur cardiaque).

Il se trouve actuellement dans l’unité de soins intensifs de l’hôpital ‘Hadassa Ein Kerem’ à Jerusalem dans un état de faiblesse extrêmement dangereux puisque respirant de façon artificielle.

Le prénom ‘Haïm (vie) lui a été ajouté afin d’aider à son rétablissement. L’ensemble des rabbanim, des Guédolim, toutes tendances confondues, demandent à chacun de s’arrêter dans ses préoccupations et de prier pour la guérison de celui qu’on appelle ‘Maran’.

[Message de l’équipe Torah-Box à tous ses internautes]Le Rav Ovadia Yossef est sans conteste un pilier du monde. Il protège l’état d’Israel, et tous les Juifs où qu’ils se trouvent. Il est un pilier de la Torah, du ‘Hessed (charité) et de la Ahavat Israel (amour du prochain). Il a donné sa vie entière pour son peuple, sans relâche. Chacun de nous a été influencé par ses décisions halakhiques.

Par reconnaissance, nous devons chacun consacrer au moins quelques minutes à prier, étudier et surtout changer de comportement et prendre dès maintenant des nouvelles résolutions dans notre service divin… tout ceci pour déchirer les cieux et faire agréer nos prières afin que ‘Maran’ revienne à son état normal, continue de diriger le peuple, terminer la rédaction de ses précieux livres et nous protéger.

Réunissez vos enfants pour lire des Téhilim, prenez la décision de vous renforcer dans la Tsniout, partez étudier dans votre centre d’étude le plus proche.

>> Dirigez chacune de vos Mitsvot pour la guérison complète du Rav ‘Haïm Ovadia ben Gourgia.

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Pureté Familiale – Rav Yochiahou Pinto : “De bonnes racines pour nos enfants !”

1er Octobre 2013

Extrait d’un cours du Tsadik Rav Yochiahou Pinto, que l’équipe Torah-Box vous offre sous forme d’article et d’une vidéo, pour la guérison de notre maître, Rav ‘Haim Ovadia Yossef ben Gourgia.

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Temps Messianique – Le suicide d’Amanda Todd & la fin des temps

1er Octobre 2013

Souvent, à la suite d’une grande catastrophe, certaines personnes (toutes religions confondues) affirment que la fin du monde approche. Le 11 septembre, la guerre de Gog et Magog, l’ouragan Katrina, l’apocalypse… (Le Talmud dans Avoda Zara 8a nous raconte qu’Adam HaRichon paniqua dès les premiers jours d’hiver. Il ne savait pas que les jours allaient en raccourcissant et crut que c’était la fin du monde !)

Bien que je ne puisse rayer ces événements, un incident à plus petite échelle me convainquit que la fin du monde était proche : le suicide de l’adolescente Amanda Todd, âgée de 15 ans.

Vous n’avez peut-être pas entendu l’histoire d’Amanda Todd. J’en fus informé par quelqu’un qui répondit à l’un des textes que j’avais écrits sur les adolescents brimés. Voici brièvement son histoire :

Il y a trois ans, quand Amanda était en 5ème (elle devait alors avoir environ 12 ans), elle « tchattait » avec un inconnu – qui s’avéra être d’au moins 15 ans son aîné. Celui-ci la persuada de se dévêtir. Il la photographia et utilisa le cliché comme outil de chantage. En fin de compte, le persécuteur d’Amanda envoya par e-mail la photo de sa victime à toutes ses connaissances – amis, famille et camarades de classe.

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Torah-Box & vous – Concours “Glace & repas de pain”, jusqu’à dimanche 6 !

30 Septembre 2013

Concours pour gagner le tout nouveau livre des Editions Torah-Box : “Les Aventures de Yaacov ben Israel“, le premier livre-jeu de Torah dont le lecteur est le “héros” ! (à partir de 13 ans jusqu’à l’âge adulte). Vous le recevrez directement par voie postale.

Le gagnant sera celui qui répondra le plus précisément à la question suivante avec le maximum de précisions (sources, raisons, détails,…) avant dimanche 6 octobre à 12h.

Question :  Doit-on prononcer une bénédiction sur une glace que l’on mange en dessert à la fin d’un repas où l’on a consommé du pain ? Pourquoi ?

Vos réponses peuvent être postées en commentaires ci-dessous, ou envoyées par email à

Le nom du gagnant apparaitra sur cette même page, dimanche dans l’après-midi, avec l’aide d’Hachem.

Bé Atsla’ha à tous !

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Noa’h – Noa’h : des bêtes impurs, ou qui ne sont “pas purs” ?

30 Septembre 2013

Dans la Parachat Noa’h (7,8), il est écrit : וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה (“Des bêtes qui ne sont pas pures”).

Dans le Talmud, Rabbi Yéhochoua ben Lévi a enseigné : Que l’homme n’émette jamais une parole indécente de sa bouche. Nous voyons en effet que la Torah a rajouté huit lettres pour ne pas employer un langage indécent et a écrit « des bêtes qui ne sont pas pures », plutôt que « des bêtes impures » (Pessa’him 3).

Le passage talmudique ci-dessus demande une explication. En effet, le mot « impur » est employé à maintes reprises dans la Torah. Or selon le Talmud, n’aurait-il pas plutôt dû être remplacé par l’expression « qui n’est pas pur » ?

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Torah-Box & vous – Nouveauté ! Les Aventures de Yaacov ben Israël (tome 1)

29 Septembre 2013

L’équipe Torah-Box a le plaisir d’offrir aux francophones le premier livre-jeu interactif de Torah dont vous êtes « le héros ».

Tout en jouant dans une aventure dont il est l’acteur principal, le lecteur (à partir de 13 ans jusqu’à l’âge adulte!) peut enrichir ses connaissances en Torah et confirmer celles qu’il possède déjà.

Au fil des pages, selon tes réponses à des questions de judaïsme et de bon sens, tu vas faire progresser le récit et vivre une aventure pleine de rebondissements. Tu vas découvrir les grandes communautés juives en exil, et en même temps tester tes connaissances de Torah, de Loi juive et de Moussar !

Voilà un véritable “madrikh”, une sorte d’accompagnateur intéressant, encourageant… qui vous apprendra également la bonne conduite juive, les “bonnes Middot” !

Très fiers d’avoir reçus les approbations de grands maîtres comme le Rav Israel GANZ ou le Rav Yossef-‘Haim SITRUK, nous espérons que le public tirera un grand profit de cette nouvelle série de livres.

>> Feuilleter le livre-jeu

>> Obtenir le livre !

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Torah-Box & vous – Nouvelle version de l’application iphone Torah-Box (v.2)

29 Septembre 2013

1 an et demi après le lancement de notre application iPhone Torah-Box, devenue entre temps l’application de Torah la plus téléchargée par les francophones, nous sommes heureux de vous proposer une mise à jour, avec une seconde version.

Vous apprécierez certainement la navigation plus agréable, de nouvelles rubriques, la possibilité de nous envoyer vos photos et textes de Torah et… le meilleur reste à venir.

N’oubliez pas d’activer la fonction “Push” afin de recevoir nos annonces importantes !

>> Pour télécharger ou mettre à jour l’application Torah-Box, cliquez-icilire la suite

PhoTorah – PhoTorah de la semaine : 25 Tichri 5774

29 Septembre 2013

” Comment acquérir l’amour de l’étude de la Torah ? “

Au début, il faut utiliser des moyens externes, jalouser les étudiants assidus et les grands érudits en lisant des ouvrages qui témoignent de l’amour enflammé que portaient nos Sages à l’étude. On peut lire aussi des textes
qui traitent de la grandeur de la Torah, ce qui nous amènera à vouloir nous rapprocher d’elle.

Mais le désir profond pour elle ne viendra qu’après avoir investi ses forces selon la règle : celui qui étudie n’a pas forcément envie d’étudier, mais il finira par en avoir envie. C’est pourquoi il faut mener parallèlement les deux démarches.” (Rav Yaakov-Israel Lugassy)


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Techouva – 6 raisons de se hâter à faire Téchouva

29 Septembre 2013

1. La possibilité de faire Téchouva est un avantage au-delà de nos droits stricts et si nous avons eu le privilège de nous éveiller aujourd’hui, qui dit que nous l’aurons encore par la suite ?

2. Qui peut garantir que les préoccupations qui font que nous tardons à faire Téchouva ne vont pas aller en s’intensifiant ?

3. Celui qui tarde à faire Téchouva augmente ses « dettes », semblable à un débiteur qui, au lieu de rembourser, les amplifie. Plus il tardera, plus il lui sera difficile de « rembourser ».

4. Il mourra peut-être sans avoir eu l’occasion de faire Téchouva.

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Berechit – Berechit : la détermination, seul moyen de contrôle du Yetser Hara

27 Septembre 2013

Lors de la fameuse histoire de Caïn et Abel, la Thora nous prodigue la toute première leçon sur le yétser hara (le mauvais penchant) ; quand Hachem ignora l’offrande de Caïn et qu’il accepta celle d’Abel, Caïn eut une réaction négative. « Caïn était très en colère, son visage fut abattu. » Suite à cela, Hachem prévint Caïn des conséquences probables de sa réaction. « Hachem dit à Caïn : « Pourquoi es-tu fâché, pourquoi ton visage est-il abattu ? N’est-ce pas que si tu agis correctement, tu seras pardonné ? Mais sinon, la faute est tapie à la porte, elle t’attend ; malgré tout, tu la domineras. »

Le Kli Yakar explique ce verset énigmatique grâce à une guemara dans Berakhot ; le Talmud compare leyétser hara à une mouche. Il précise que la mouche n’a pas assez de force pour écorcher la peau d’une personne si cette dernière n’est pas blessée, mais lorsqu’elle trouve un accès, elle a suffisamment de force pour élargir une plaie et l’envenimer. De même, le yétser hara n’est pas assez puissant pour mettre à nu la faiblesse de quelqu’un qui n’a pas trébuché dans sa avodat Hachem (son service de D.).

Par contre, quand l’individu s’affaiblit, il crée une brèche par laquelle le yétser hara peut entrer et inciter la personne à commettre d’autres fautes. C’est ainsi que l’on peut expliquer la guemara dans Chabbat qui affirme : « Celui qui vient fauter, cela lui est ouvert (permis) ». Le Kli Yakar explique que l’ouverture évoquée est celle que l’homme a faite pour laisser le yétser hara entrer et agrandir la brèche jusqu’à ce que la blessure devienne incicatrisable.

Le yétser hara se tient à l’entrée, il attend que la personne chancelle, or si cette dernière ne trébuche pas, elle pourra dominer le yétser hara, parce qu’il n’aura pas la force de l’inciter à fauter si elle reste ferme dans sa avodat Hachem. Par contre, si elle faute, même de façon minime, le yétser hara peut entrer par l’ouverture et il sera alors beaucoup plus difficile de surmonter ses tentations. Hachem prévint Caïn qu’il était sur le point de tomber dans le piège du yétser hara en lui ouvrant la porte. Caïn ne tint pas compte de l’avertissement d’Hachem et préféra affronter Abel, ce qui permit au yétser hara de prendre le pouvoir et de l’inciter à commettre ce terrible meurtre.

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Parashat Noah

Why Does Noah Need a Rainbow?
Doesn’t Noah already trust in God after he’s been saved from the flood? Isn’t the rainbow covenant a bit superfluous? MORE>


Noahsummary of the portion

Haftarah for Noahsummary of the haftarah

When Life Changesfrom Torah Topics for Today

Biblical Affirmative Action, from Hillel

Noah in His Generationfrom Jewish Outreach Initiative

The Earth Was Filled With Violencefrom AJWS

The Power of Languagefrom Women of Reform Judaism

Lessons From the Floodfrom Orthodox Union

Accessing God in a Man-Made Worldfrom Orthodox Union

Was God in Labor?, a recap from Kveller