Select Section WEEKLY Parasha Parshat Vaetchanan Language: spanish, Português SHIURIM & COMMENTARIES

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

 Rabino Rafael Spangenthal

Parashot Devarim e Vaetchanan

30.07.2014

Apegados a Dios “Mamash” – Parashat Vaetjanán – Y Suplicó

02.08.2012
Mensaje del rabino Itzjak Ginsburgh para la parashá de la semana Vaetjana, julio 2011,
Instituto Gal Einai de Israel – Centro Internacional de Cabalá y Jasidut
del rabino Itzjak Ginsburgh
admin@galeinai.org
http://www.dimensiones.org
http://www.galeinai.com

Nosotros el pueblo de Israel, en la raíz de nuestra alma estamos apegados a Hashem. Hay un tema muy interesante en el Talmud respecto a este apego del Pueblo de Israel a Hashem, de acuerdo con el verso “Y ustedes los apegados”, y leamos dentro del Talmud:
“Dijo Rabi Iehuda dijo Rav, sucedió con una extranjera” –había una mujer gentil- “que estaba muy enferma” –estaba muy enferma. “Ella dijo si curamos a esa mujer de su enfermedad irá a servir a todos los ídolos del mundo”. La mujer hizo una promesa, y juró que si ella –se llamaba a sí misma ‘esa mujer’- si esa mujer, o sea ella misma, si se levanta, si se cura de su enfermedad, aseguró, como un juramento, que iría a servir a todas las idolatrías que hay en el mundo.
“Se repuso”, entonces de verdad Hashem le hizo un milagro, ella no supo de donde venía pero se curó, se repuso de su enfermedad, y “sirvió a todos los ídolos del mundo”. Entonces fue y sirvió a todos los cultos, toda la idolatría que hay en el mundo. “Pero cuando llegó al ídolo Peor (פעור)”, hay una idolatría que es muy repulsiva del ídolo Peor, que idolatran defecando. Y fue que llegó a donde idolatraban al ídolo Peor: “Preguntó a los sacerdotes ¿cómo sirven a este?” –¿cómo se rinde culto a esta estatua, a este ídolo?- “Le dijeron ‘se come espinacas” –que produce diarrea- “y se toma shejar”, que también produce mucha diarrea, “y se defeca ante él”, se eliminan las heces frente al ídolo y esta es la forma en que se idolatra a Peor. “Dijo: ‘mejor será que vuelva ‘esa mujer’ a enfermarse antes que servir a este ídolo de esta manera'”. Entonces, es una mujer gentil, que sirve a todos los ídolos del mundo. Y dijo, también como juramento, que es mejor que “esa mujer”, es decir ella misma, vuelva a estar enferma, a su enfermedad, mejor estar enferma y no hacer esta idolatría repulsiva como esta del ídolo Peor.
continua

¿Necesitamos un G.P.S. para llegar a nuestro destino?

vaetjanan.wmv

12.08.2011
Exposición sobre la parashá Vaetjanan del Rabino Aharon Shlezinger, autor de numerosos libros: http://www.casadellibro.com/libros/sh…

Perashat Vaetjanan

vaetjanan 5773: quiero sacar solo una letra

vaetjanan 5773 (2): Shema Israel


¿Cuál es el origen del Shemá Israel? – Vaetjanan


Parashat Vaetjanan Con el Rabino Iona Blickstein

Parashat Vaetjanán

17.08.2008
Comentario de la parashá de la semana por el Rabino David Tabachnik, director de los Institutos Ariel de Jerusalén.

Parashat Vaetjanan

Parashat Vaetjanan / Rabino Nir Koren

Parashat Vaetjanan 418





Vaetjanan Tora en un minuto



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

1-spanishparasha

1-porutgeehparasha

Parashá

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The Jewish Woman Select Section WEEKLY Parasha Parshat Vaetchanan Language : english, hebrew SHIURIM & COMMENTARIES

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

Thoughts on Parashat Va’etchanan – Sara Wolkenfeld

04.08.2014
Sara Wolkenfeld shares her insights on Parashat Va’etchanan.

Thoughts on Parashat Va’etchanan – Erin Leib Smokler

30.07.2012
Erin Leib Smokler shares her insights on Parashat Va’etchanan.

Shabbat Shalom Va’etchanan

Shabbat Shalom Va’etchanan

vaetchachan 12

vaetchachan 10

vaetchachan 06

Rabbanite Myriam Mettoudi: le 9 AV, des larmes au-dessus des mots – 613TV

04.08.2014
Rabbanite Myriam Mettoudi et 613TV vous expliquent en quoi et pourquoi le 9 AV, ou encore Ticha Be Av, est la date la plus douloureuse et bouleversante du calendrier juif.

Pour plus de vidéos, abonnez-vous sur Free/Numericable/Darty-box

Retrouvez toute l’actualité de 613TV sur Facebook:
Fan page – https://www.facebook.com/613tvj
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Tiferet Shiur – Mrs. Stefansky on Parshat Va’etchanan

07.07.2013
Mrs. Bracha Stefansky gives amazing insight into Parshat V’etchanan. This shiur is leilui nishmat, Mrs. Stefanksy’s grandfather, R’ Simcha ben Yisrael – Mr. Seymour Kleiman z”l who was niftar recently.

הצצה לפרשה עם הרבנית מלכה בינה מנהלת ומייסדת מתן

07.08.2014

מבראשית לפרשת ואתחנן

11.09.2013
התוכנית “מבראשית” של הערוץ הראשון, בהנחיית מוריה לפיד, מארחת את ד”ר רחלי עופר לשיחה על פרשת ואתחנן

הרבנית ורד סיאני הצדיקה תחי’-מתוך פרשת ואתחנן

21.01.2014
הרבנית ורד סיאני הצדיקה תחי’-מתוך פרשת ואתחנן
נערך ע”י אשר פרץ מאתר דרכי אבותינו מן המערב-http://morocco-israel.com
האתר של יהדות מרוקו וצפון אפריקה יש בו הלכה יומית ,ספרים להורדה חינם,של רבני מרוקו וצפון אפריקה פיוטים,פורום עשיר של שאלת הרב גם ב-SMS פורום ליהדות צפון אפריקאי ועוד

יוצרים אהבה – פרשה וזוגיות – ואתחנן

01.08.2012
אנחנו באים לעולם – בלי ללמוד על זה.
חווים את העולם כילדים וכמתבגרים – בלי ללמוד את זה.
ממשיכים לצמוח, ומרגישים חיסרון ובדידות ורצון לבנות משהו השייך לנצח – בלי ללמוד מה זה… בחסדי שמיים אנחנו מתחתנים – יש, אך לא כולם, יושבים ולומדים את זה …
ותסבירו לי איך כל זה … קשור לבית המקדש ???

אשמח אם תגיבו ! בצורה שבונה אהבה 🙂

הרבנית ימימה מזרחי – טו באב ופרשת ואתחנן

21.07.2010
דפי שיעורי פרשת השבוע מפי הרבנית ימימה מזרחי עשויים כמה רבדים: הרובד הראשוני הוא השיעור עצמו, כפי שניתן על ידי הרבנית ימימה מזרחי, מילה במילה (כמעט. לא כולל הצחוקים בקהל).
הרובד השני הוא העריכה שנעשית לאחר מכן, ומטרתה להעביר את המילים שניתנו בשיחה בעל פה לפורמט של קריאה, תוך חלוקה לרעיונות וכותרות, ותוך שימור רוח השיעור וסגנון ההעברה הייחודי של הרבנית. עבודת העריכה כוללת גם שיחה נוספת עם הרבנית שבמהלכה מתווספים רעיונות נוספים שלא נאמרו בשיעור, הבהרות ודוגמאות עדכניות מחייהן של נשים.

הרובד השלישי הוא מראי המקום (מקורות) שצוטטו בשיעור, או שהיוו השראה לרעיונות של הרבנית ימימה. התוצאה היא מה שאתן רואות לפניכן. והמטרה — להגדיל את היש. להיות יותר: יותר יהודיה, יותר אשה, יותר חברה, יותר שמחה, יותר משוחררת, יותר מכוונת, יותר אוהבת, יותר חכמה, יותר קשורה, יותר מאמינה, יותר טובה, יותר בעלת חסד, יותר בעלת גבולות, יותר יכולה…

http://www.parasha.org

רדיו בוכרי מארח את הרבנית נוגה פרשת ואתחנן

09.08.2012
רדיו בוכרי מארח את הרבנית נוגה פרשת ואתחנן
מידי יום שישי בתכנית לקראת שבת מארח אליהו פריוב את הרבנית נגה (נכדה של ישה קלנטרוב) בנושא פרשת שבוע ועיניני דיומא
http://www.radiobukhari.com/

פרשת ואתחנן: הכושי עשה את שלו

13.01.2011
מכירים את זה שיש לכם רעיון ממש טוב ואתם משקיעים בו את הנשמה, אבל מישהו אחר בא וקוטף את הפירות? זה מה שקרה להרצל, לדן מנו בהישרדות 1 וגם למשה רבנו. למה לא נתנו לאיש הטוב הזה להיכנס לארץ המובטחת, אחרי שהנהיג את העם במשך 40 שנה לא קלות במדבר? ומה זה אומר עלינו כעם?
בהשתתפות שלומית נאור, ראש רשת בתי המדרש בישראל וסמנכ”לית מליץ וד”ר נוח חיות, מנהל מרכז יעקב הרצוג, השייכים לרשת בתי המדרש בישראל

Jewish Torah Insights: Essence of Peace – Short Torah Vort

מכון תורני לנשים MATAN

Thoughts on Parashat DrishaInstitute

הרבנית אהובה ארד- פרשת ..

Rabanit Iris Odani Elyashiv Parashat Pinchas HEBREW

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…

jwomanparasha

7- Rabbanit Yehoshua

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

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S.E.M. Torah – Vaetchanan 5773 By: Rav Yamin Goldsmith

Parshat (English)

(Hebrew) Rav Uri Amos Sharki

Rav Hendler’s Choir in Tikochin

22.08.2008
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 (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

אשת חיל אתר נשים http://lenashim.org/
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

04.07.2014

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

http://www.ahuva.co.il בטל’ 054-5757471

ובפייסבוק.

פרשה בשניים

13.10.2013
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

08.02.2009
Available on naaleh.com at: http://www.naaleh.com/viewclass/1773/…

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…. Naaleh.com

Naaleh.com 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 http://www.ahuva.co.il .

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

20.02.2014

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

Two minute Torah

11.03.2014

Good and Evil: Understanding our Choices

03.09.2013
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).

PARENTING: On Loan

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 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

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

Popular Birthright Israel & Jerusalem videos

MACHON MEIR YESHIVA JERUSALEM

06.04.2013
http://english.machonmeir.net/
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.

SEE VIDEO FOR MORE
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://mora.machonmeir.net/heb/

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://ulpan-ivrit.co.il/

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.

The Ultimate in Jewish Rock

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כוכבית אתרוג

תלמוד תורה יסדת עוז תשעד
26.05.2014

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

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 inspiration
s… hope you enjoy it!

Filmed by Rabbi Yisroel Bernath on Canon Powershot SD1400 IS
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Parshat Va’etchanan: Moses Says Goodbye, Plus, a Beatboxed Shema!

27.07.2009
http://www.g-dcast.com/vaetchanan
Download the Curriculum: http://www.g-dcast.com/vaetchanan-les…

This week’s parsha is a sea of reeds, literally! Take the Shema and beatbox it through a harmonica…that’s how Yuri Lane kicks off Parshat Va’etchanan, which teaches us how to love God with all our hearts and all our souls. His harmonica is a groovy background to Rachel Havrelock’s telling of the whole story of how Moses passes along some serious information to Joshua, who’s gonna pick up the torch, er, staff, when Moses dies.

This is Episode 45 of the weekly Torah cartoon from G-dcast.com. 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!





Programme long spécial TICHA BE AV – 613TV

06.08.2014
613TV a réalisé un programme long spécial TICHA BE AV! En espérant que MACHIAH vienne vite!

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31.07.2014
Voici la nouvelle émission de 613TV conçue et présentée par Michaël Broll!! Avec BOUBACH, découvrez les trésors de la Torah à travers la paracha de la semaine!!!!!!! Un rendez-vous à ne pas manquer et à partager avec toute votre famille et tous vos amis!
http://www.boubach.fr
Here is the new issue of 613TV designed and presented by Michaël Broll!! With BOUBACH discover the treasures of the Torah through the parsha of the week!!!!!!! An appointment not to be missed and to share with all your family and your friends!

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La Paracha avec Boubach saison 2 !!

 

Une nouvelle émission de 613TV qui vous propose 15 minutes de Thora avec une parole de Thora sur la paracha,une loi de Chabbat et une merveilleuse histoire.
Ce pack vous est offert pour embellir votre table de Chabbat.

Paracha …..Rosée de Miel

Parasha Vaetjanan Moises dice adios

03.08.2012

En la porcion de esta semana vemos el adios de Moises y mas!.

Agradecemos a G-dcast por la produccion de este materail, te recomendamos visitar su sitio y adquirir su material.

Parashas para niños

Un Cafe Con Dios

David Ben Yosef

Benny Hershcovich

NEWS: ‘Kids Can Make a Difference’: Doing Their Part for Israel

This Week’s Features
Menachem Av 11, 5774 · August 7, 2014

By Menachem Posner

Fasting, prayer and hope for Jerusalem and the Holy Temple amid Israel’s war in Gaza

By Karen Schwartz

From prayerbooks to pizza, a Chabad group pitches in and gets more out of the experience than expected

By Faygie Levy

In a state with few Jews and little access to Jewish life, ‘Roving Rabbis’ are there to serve

By Menachem Posner

They came for ideas and inspiration, and left with new friends and rekindled energy

Chabad.org Staff

Chief rabbi of the Israel Defense Forces reaches conclusion; soldier’s family informed

Chabad.org Staff

Prayers for Hadar ben Chedva Leah; updated list of hospitalized troops released by Chabad Youth Organization of Israel

Chabad.org Staff

A conversation with Rabbi Danny Cohen of Hebron

By Carin M. Smilk

Chabad center in Thornhill renovates and expands, following the foresight and directive of the Rebbe

By Karen Schwartz
In the Media
In Zhytomyr, Jewish Refugees Find Both Safety and Uncertainty
Jerusalem Post

SCV Jewish Community Shows Support for Israel
S. Clarita Valley Signal – Israel

Chabad Fundraising for Students from France
Sun-Sentinel – FL

Nariman House Scheduled to Re-Open on August 26
Daily News & Analysis – India

Downsview Orthodox Shuls Unite in Study for Israel
Canadian Jewish News

Pro-israel Community Gathers in Support of Israelis in Current Gaza Strip Conflict
Columbia Missourian

Flatbush Boy Marks His Bar Mitzvah by Serving Needy in Israel
Brooklyn Daily Eagle

Hebrew Academy Not Just for the Orthodox
S. Diego Jewish Journal

Chabad of the Rivertowns Plans High Holidays Events
Rivertowns, NY Daily Voice

700 Turn Out to Show Support of Israel
S. Louis Jewish Light

Pro-Israel Rally in Downtown Tampa
FOX 13 – Tampa Bay, FL

CTeen Newton Holds Barbecue at Beth Menachem Chabad
Wicked Local Newton – MA

Class in Edwards Examines Judaism
Vail Daily – CO

Thousands Attend Pro-Israel Rallies Over Israel-Gaza Conflict
Sydney Morning Herald

Man Seeks to Rejuvenate Lancaster’s Jewish Community
Lancaster Eagle Gazette – PA

Shabbat Shalom, Comic Con!
Forward

Shabbat Shalom, Comic Con!
Forward

Local Efforts Offer Support for Israel
Jewish News of Greater Phoenix

Roving Rabbis Visit Ada This Week To Meet With Jewish Residents
Ada News – OK

Thousands Gather in Staten Island for ‘Stand with Israel Rally’
Jewish Voice – NY

Monmouth Community Rallies for Israel
New Jersey Jewish News

More Media Stories  

JewishKids.org Update

Menachem Av 9, 5774 · August 5, 2014

Tisha B’Av Update from JewishKids.org

Hey Kids!

 

Today is Tisha B’Av – the 9th day of the Jewish month of Av. It is the saddest day on the Jewish calendar. It marks, among other things, the destruction of both Holy Temples in Jerusalem two thousand years ago.

Jews around the world fast and spend time in prayer and good deeds on Tisha B’Av, asking G-d Almighty to rebuild the Holy Temple in Jerusalem.

In addition to fasting and prayer, it is also a good day to add in good deeds, such as being kind to one another and giving extra charity.

In this week’s features you can listen to a story that happened just before the second Holy Temple was destroyed. Our sages say that this story represented the cause for destruction of that Holy Temple.

In “Jono’s Lemonade Stand,” Jono decides he wants to give tzedakah (charity), but there’s one problem… he needs to earn money to do that! Hilarity ensues. Browse all of this week’s exciting features below — and be sure to add in good deeds and be extra kind to your friends and neighbors.

With prayers for the safety of our brothers and sisters in the Holy Land,

Your friends @ JewishKids.org

 

This Week’s Features

The sad story of a party invitation mix up between friend Kamtza and enemy Bar-Kamtza, which led to the destruction of the second Holy Temple.

Download Download   Listen Listen (3:19)

Jono decides he wants to give tzedakah (charity), but there’s one problem… he needs to earn money to do that! Hilarity ensues

Dovid Taub & Jonathan Goorvich
Watch Watch (4:14)

Where Are Sarah and Avi?

Mitzvah Boat is ready for a mitzvah adventure, but he can’t find Sarah and Avi. Can you help him find them?

By Dovid Taub
Watch Watch (6:41)

Cameron Cohen

Meet a boy who uses his technological talents and business skills to give back to those in need

Watch Watch (1:21)

Children of the Shtetl

The daughters of the village scribe talk about how their father makes Torah scrolls and other holy artifacts.

Watch Watch (1:43)

Chabad.org, OU.org , Machon Meir , and more… WEEKLY Parasha Parshat Vaetchanan , Language : english,SHIURIM & COMMENTARIES

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Machon Meir

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

Rabbi Netanel Frankenthal


For over 35 years, Machon Meir has become known throughout Israel as the place to get a deeper understanding what it truly means to be a member of the Jewish people. It has also become the landing point for many new immigrants from all over the world because of the institute’s encouragement of living in the Land of Israel. Machon Meir has also created a strategy to distribute Torah worldwide through their media channel, Arutz Meir. Since it began, Arutz Meir has debuted a range of television series and archived over 25,000 classes which are constantly being updated and viewed daily throughout the world in 5 different languages. With a variety of topics and discussions led by renowned Jewish scholars, our viewers will surely find a class that will create sparks of inspiration. Whether you are looking to connect to your Jewish heritage or you are simply seeking out answers, we exist to imbue the words of Torah and engage our viewers with real and meaningful

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

Rav Yossef David

  Machon MeirMachon Meir   MeirTvRussian

Rabbi Yona Levin


“За чашкой чая”
Беседа в тёплой, неформальной обстановке о том,
как современный интеллигентный слушатель воспринимает нашу традицию.
В передаче мы попробуем получить ответы на непростые вопросы,
которые еврейский народ задаёт уже не первое тысячелетие.
Присоединяйтесь, приходите к нам на чашечку чая.
Не стесняйтесь, чувствуйте себя как дома!
Из цикла передач “За Чашкой Чая” 96-го канала из Иерусалима.
Наша Традиция на вашем языке!

  Machon 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.

 Rabino Rafael Spangenthal

  Machon MeirMachon Meir   עברית    Rabbi Dov Bigon

Rav Uri Amos Sharki

 

Vaetchanan-KL

oushabbat

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

 

Va’etchanan

PARSHAH IN A NUTSHELL: Va’etchanan

Menachem Av 10, 5774 · August 6, 2014
Va’etchanan
Deuteronomy 3:23-7:11

Moses tells the people of Israel how he imploredG-d to allow him to enter the land of Israel, but G-d refused, instructing him instead to ascend a mountain and see the Promised Land.

Continuing his “review of the Torah,” Moses describes the Exodus from Egypt and the Giving of the Torah, declaring them unprecedented events in human history. “Has there ever occurred this great thing, or has the likes of it ever been heard? Did ever a people hear the voice of G-d speaking out of the midst of the fire… and live? … You were shown, to know, that the L-rd is G-d… there is none else beside Him.”

Moses predicts that, in future generations, the people will turn away from G-d, worship idols, and be exiled from their land and scattered amongst the nations; but from there they will seek G-d, and return to obey His commandments.

Our Parshah also includes a repetition of the Ten Commandments, and the verses of the Shema which declare the fundamentals of the Jewish faith: the unity of G-d (“Hear O Israel: the L-rd our G-d, the L-rd is one”); the mitzvot to love G-d, study His Torah, and bind “these words” as tefillin on our arms and heads, and inscribe them in themezuzot affixed on the doorposts of our homes.

 

WEEKLY ALIYOT: Parshat Va’etchanan

Menachem Av 10, 5774 · August 6, 2014
Va’etchanan Aliya Summary

General Overview: In this week’s Torah reading, Va’etchanan, Moses continues his attempt to impress upon the Israelites the importance of following G‑d’s commandments, the rewards which will result from obeying G‑d’s words, and the punishments they will incur if they neglect to do so. Moses recounts the story of the giving of Torah at Mount Sinai, and repeats the Ten Commandments. Moses designates cities of refuge. This portion also contains the Shema.


First Aliyah: Moses recounts how he pleaded with G‑d to allow him entry into Israel. G‑d refused this request, but instructed Moses to climb a mountain from where he would see the Promised Land. Moses enjoins the people to follow G‑d’s law, and never to add to or detract from it. Moses uses the Baal Peor incident to demonstrate that those who remained faithful to G‑d survived and thrived.


Second Aliyah: Moses implores the Israelites to treasure the Torah, praising its wisdom, its righteous and just precepts, and the closeness to G‑d it affords. He admonishes them to never forget the day when G‑d gave then the Torah, and vividly describes that awesome event, enjoining them to recount that day’s events to their children and grandchildren. He then focuses on the divine revelation, reminding them that G‑d did not appear as any image or form. Worshipping graven images, Moses warns, will result in national exile and decimation. But even when exiled, G‑d will not forsake His people, and eventually they will repent and return to G‑d. This section concludes with Moses extolling the Israelites’ uniqueness: the only nation personally delivered by G‑d from bondage, and the only people to whom G‑d revealed Himself.


Third Aliyah: Moses designates three cities of refuge on the eastern side of the Jordan River. These cities provided refuge for an individual who inadvertently murdered another.


Fourth Aliyah: Moses repeats the Ten Commandments, reminding the Israelites that the Sinai covenant was not limited to those who were physically present at Mount Sinai.


Fifth Aliyah: Moses describes the fright which gripped the nation following the revelation on Sinai. The leaders of the tribes approached Moses and pleaded that he be the intermediary to transmit G‑d’s words to them, and G‑d agreed.


Sixth Aliyah: This section begins with the first section of the Shema prayer. This paragraph contains the fundamental mitzvot of belief in G‑d’s unity, love of G‑d, tefillin,mezuzah, and Torah study. The section continues with G‑d’s promise to give the Israelites a land filled with bounty and spoils. Moses admonishes the people to never forget the Creator who provided them with this wealth. Moses instructs the nation what to respond to their children who might inquire why they observe all the commandments: “We were slaves in Egypt, and G‑d took us out in order that we serve Him, so that we could reap the rewards for doing so.”


Seventh Aliyah: The Israelites are directed to destroy the inhabitants of Canaan along with their idols, and the prohibition against intermarriage is discussed.

TORAH STUDIES: Parshat Va’etchanan

Menachem Av 10, 5774 · August 6, 2014
Vaetchanan

The 9th of Av is the date on which both Temples were destroyed. Each year, on the subsequent Shabbat, we read as our Haftorah the famous passage of consolation from Isaiah “Comfort ye, comfort ye My people.” The Midrash tells us that this is, literally, a two-fold consolation for the loss of the two Temples. And yet, would not one have been sufficient? For the First Temple saw a greater revelation of the Divine Presence than the Second, so that our grief and our consolation for its loss encompasses our feelings for the Second Temple. The Rebbe, however, argues that there was something unique about the Second Temple, and that this has repercussions for our daily religious life. At the heart of its analysis is the distinction between two different approaches to G-d: Through righteousness and through repentance.

1. One Consolation or Two?

This week’s Haftorah, the first of the “Seven Weeks of Consolation” after the 9th of Av, begins with the words1 “Comfort ye, comfort ye My people.”

The Midrash2 explains that this apparent repetition refers in fact to two consolations and two tragedies: The loss of the First and Second Temples.

But this is not as simple as at first sight. The idea of consolation is that, when a calamity befalls a man, even though a second person may not be able to restore his loss, he still gives comfort by his sympathy. And if the man has sustained not one loss but two, then he can certainly be comforted twice over.

But in the case of the Temples, the consolation lies in the fact that a Third Temple will be built to replace those that were destroyed.3 And since the First Temple was greater than the Second in the revelations it housed and the miracles it witnessed,4 replacing it would, in itself, be replacing the Second Temple as well. The First contained all that was in the Second, and more. So it follows that the consolation for the loss of the First would in itself include consolation for the loss of the Second.

The answer is, that though the Second Temple was, in absolute terms, less exalted than the First, it still had certain unique virtues. Thus, the Talmud5 interprets the verse, “Greater shall be the glory of the latter house than the former,”6 to refer to the Second Temple, which was greater than the first in its size and duration.

This is why there will be two consolations, for the Third Temple will combine the virtues of both its predecessors.7

2. Tabernacle and Temple

To understand what the unique virtue of the Second Temple was, we must first see the way in which a Temple as such went beyond the Tabernacle that accompanied the Israelites in the wilderness. Both were “dwelling-places” of G-d’s presence. But the Temple was a permanent dwelling, the Tabernacle a temporary one.8

For, there are two elements in drawing down a high degree of holiness to this world:

(i) where the holiness is apparent in the physical, but it does not actually transform it. This is a manifestation of the power of the spirituality, in that it can even permeate so gross a being.

(ii) where the holiness actually transforms the physical; that the material becomes, as it were, a “vessel,” or receptacle, to holiness. This is an even stronger revelation, whereby the “light” not merely affects, but intrinsically changes, the physical.

Similarly, the Tabernacle was holy: “And they shall make Me a Sanctuary and I will dwell in their midst.” Its sanctity extended even to the curtains, the beams, and the ground on which it rested. But these were not the source of its holiness. The source was in the revelation from Above, the infinite light of G-d which shone within it. That is why, when the Tabernacle was moved, its previous resting-place ceased to be holy ground. For its holiness was not from itself: It lasted only as long as the Divine Presence rested there.

But the sanctity of the Temple was vested in the physical materials from which it was built. Even after its destruction, the ground on which it rested was, and still is, sacred.9

This is the inner meaning of the fact that the Temple was built by Solomon. For in his reign, “the moon reached its fullness,” in the words of the Zohar.10 The sun gives light; and moon reflects it. And in spiritual terms, G-d is the source of light, and the earth receives it. Whereas the Tabernacle had the sanctity of G-d’s light, the holiness of the Temple lay in the very material of which it was constructed, in the things of the earth which were dedicated to G-d. It was as the “moon” which receiving G-d’s light and reflecting it outwards to the whole world.

3. Reflected and Generated Light

But there is a difference between the moon as it is now, and as it will be in the World to Come.

Now it draws its radiance from the sun. But in the future world, “the light of the moon shall be as the light of the sun.”11 It will shine, not with reflected light, but with its own.

And this is paralleled by the difference between the two ways that the world and its beings are purified and transformed.

We may be changed by a light that comes from above, as a pupil learns from his teacher. He may come to understand what he has been taught, to the extent that, through his own efforts, he reaches the very essence of the subject. But still he is a reflection of his teacher. He is like the moon, shedding a light that came to him from elsewhere.

We may, on the other hand, be changed by a light from within. When a person, for example, returns to G-d after forsaking His will, he does not do so because of any revelation from Above. On the contrary, at the point of return, he is far from visions of G-d. He does so because of a prompting from within. For every Jew, in the true depths of his being, seeks to do G-d’s will: It is merely that sometimes his inclinations get the better of him, and hide his real nature.12 The essence of the Jew is that he is part of G-d. And the change that he brings to his life when he returns to G-d is from within, in the strictest sense. He penetrates the surface of his inclinations, and finds G-dliness at the core of his self. “All flesh shall see… for the mouth of the L-rd has spoken.”13He reaches the word of G-d through his flesh itself, through seeing the real nature of his existence. Such a person is like the moon of the World to Come. The light he casts is from the fire that burns within him.

4. The Word, the Command, the Return

There are therefore three stages: Receiving light from elsewhere, reflecting it, and generating light from within.

They are mirrored by three facets of Judaism: Torah, the commandments (Mitzvot)and the act of return (Teshuvah).

Torah is the word of G-d, the light from Above. Even though, when we learn Torah, we become united with it,14 Torah is always the giver of light and we are always the recipients. In our learning we add nothing to it, we merely strive to uncover what was already there.

But through the Mitzvot,we both receive and give light. By wearing tefillin or tzitzit we turn parchment and wool into holy objects. By abdicating our egos in favor of G-d’s will, we refine the world: “The Mitzvot were only given so that, by them, all creatures should be purified.”15 Whereas the Torah exists eternally in itself, the Mitzvot need the partnership of man. The Torah, although it speaks of the physical world, does not enter into it. But the commandments require physical acts and objects, and they change the fabric of the world. The Torah is like the “light of day”16 which illuminates but does not change that upon which it shines.17 But the commandments are like the “light of a lamp’’ in which wick and oil are turned into flame.

Nonetheless, the Mitzvot are still a reflected light. They need, first, the word of G-d who commands them. But the ba’al teshuvah—the person who returns to G-d—has shut himself off from the word of G-d, and returns because of a flame within himself that refuses to be separated from its source.

By the Mitzvota Jew sanctifies only what is permitted to him.18 But by Teshuvah he sanctifies his whole past life, lived in the realm of forbidden acts.19 His past sins become his merits. And this is the unique virtue of the act of return: It sanctifies not only a part, but the whole of experience.

5. The Second Temple

We are now able to understand the unique significance of the Second Temple.

During the period of the First Temple, the Jewish people were in general at the level of “righteousness,” living a life of obedience to G-d’s commandments. The light it gave to the world was a reflection of the will of G-d.

But the Second Temple belonged to a time of repentance and return. The world was being sanctified from within, through Israel’s own spiritual resources. Thus it is significant that its building was ordered by Cyrus,20 the king of Persia, a non-Jew.

This is why we needed two consolations, “Comfort ye, comfort ye My people.” For the two Temples each had its own distinctive virtue. The revelations of G-d’s presence which belonged to the First were greater, but those of the Second were more inward. They issued from the very texture of the physical world. Thus the Talmud says that the greatness of the Second Temple lay in its size (space) and its duration (time). For it drew its sanctity from man’s own efforts to purify his finite world, not from G-d as He is above space and time.

The consolation will be the Third Temple, in which the light from above and the light from within will combine.

6. What Can be Lost, and What Cannot

All inner meanings of the Torah have their reflection in Halacha (Jewish law).

We can see that the land of Israel had a greater sanctity during the First Temple than during the Second. For—to take one example—when Rosh Hashanah fell on Shabbat, the Shofar was blown throughout the land in the First Temple times, but in the Temple alone in the time of the Second.21

On the other hand, the land lost some of its sanctity with the destruction of the First Temple, but none with the loss of the Second.

The laws attaching to the land of Israel show that the First Temple conferred a more intense holiness; the Second, a more permanent one.

This can be compared to the two sets of tablets on which Moses received the Ten Commandments. The first set was the more miraculous: But they were broken. The second were not. So too the First Temple conferred greater holiness on Israel, yet when it was destroyed that sanctity was removed. But the holiness of the land in the time of the Second Temple persists for all time.

By reading this week’s Haftorah, “Comfort ye, comfort ye My people,” we remember not only what was lost, but what survives. The generation of righteousness may belong to the past and the future. But the generation of return is a present possibility. It is the enduring heritage of the Second Temple. And by turning possibility into fact we bring close the time of the Third Temple—the twofold and final consolation.

(Source: Likkutei Sichot, Vol. IX pp. 61-70)

CHASSIDIC DIMENSION: There is Nothing Else (Va’etchanan)

Menachem Av 11, 5774 · August 7, 2014
Vaes’chanan
“There is Nothing Else”

In the Torah portion of Vaes’chanan, Moshe tells the nation:1 “Know today, and implant within your heart, that G-d is L-rd in the heavens above and the earth below; there is nothing else.” Our Sages comment:2 “ ‘There is nothing else,’ in the entire universe.”

The verse implies that there is an order of progression in understanding Divine unity: It is easiest for man to comprehend G-d’s unity as it relates to the “heavens above.” Later on, a person comes to understand that this unity applies to the “earth below” as well. Ultimately, he will come to the realization that G-d’s unity extends to the “entire universe.”

What would lead a person to think that — G-d forbid — His unity extends only to the heavens, for which reason the verse must specify that it also extends to the earth, and even to the entire universe?

The Alter Rebbe explains3 that since creation came from absolute nothingness, yesh me’ayin , the Divine creative power must be constantly vested within it in order for created beings to continue existing. Would this creative power withdraw for even an instant, creation would revert to its original state of absolute nothingness.

In this context, the Alter Rebbe quotes the Baal Shem Tov4 on the verse, “Forever, O L-rd, does Your word stand in the heavens,”5 that the Divine Utterance, “Let there be a firmament”6 is constantly vested within the heavens so as to enliven them.

The Alter Rebbe continues that this, of course, also applies to the physical world, and even unto those things that are not specifically mentioned in the Ten Utterances with which G-d created the world.

The novel implication of the Baal Shem Tov’s commentary lies7 not only in the fact that the continued existence of all creation is forever dependent on G-d’s creative power, but that this creative power is vested within the created entities themselves.

Logic would suggest that this vestment can only apply to heavenly creatures who, as spiritual and celestial beings, are an appropriate vessel for this Divine life-force. This, one may reason, is not the case with corporeal beings, who are not suitable vessels for G-dliness. We could thus be led to think that while they too must constantly rely on the creative life-force, it is not vested within them.

The verse therefore informs us that this Divine unity applies also to the “earth below” — those beings mentioned in the Ten Utterances. It is equally true regarding even the lowest forms of life — “the entire universe” — including beings who are so lowly that they are not even named in the Ten Utterances.

This progression — heaven, earth, universe — also exists with regard to man’s spiritual service.

In order to ensure proper divine service, a person must prepare himself during his sleep the night before, for at that time the soul ascends and receives spiritual nourishment.8 Upon awakening, the person thus begins his new day empowered with heavenly vitality.

Through prayer, the Jew then sees to it that his reinvigorated soul is felt within his body, his earthly being. For the Jew’s body, because of its role in the performance of Torah and mitzvos, is likened to the loftier kinds of physicality delineated in the Ten Utterances.

Finally, there is the third level of man’s service, that of imbuing the “entire universe” with spirituality, including even those lowly things not mentioned in the Ten Utterances. This reveals that G-d’s unity is identical in the heavens, the earth, and the universe as a whole — “there is nothing else.”

Based on Likkutei Sichos, Vol. XXIX, pp. 26-32.

“Today and Tomorrow”

The Torah portion Vaes’chanan concludes with the verse:9 “You shall observe the commandment, the statutes and laws that I command you today to do them.” Rashicomments on the words “today to do them” by remarking: “And tomorrow, in the World to Come, to take their reward.”

Superficially, it would seem that Rashi is stating that reward is only to be obtained in the World To Come because, as some maintain,10 “the reward for a mitzvah is not obtained in this world.”

But it is clear that Rashi , who first and foremost explains the simple meaning of a verse, cannot possibly contend that “the reward for a mitzvah is not obtained in this world.” There are a multitude of verses in the Torah that promise physical rewards for the performance of mitzvos. In fact, immediately after this verse, the Torah goes on to say11 that the performance of mitzvos is rewarded with numerous material blessings.

What then are we to make of Rashi’ s statement: “and tomorrow, in the World to Come, to take their reward”?

Rashi answers this question by stating “to take their reward,” rather than using the more common12 expression “to receive their reward.”

There is a major difference between “taking” a reward and “receiving” it. “Receiving” indicates that the reward is conveyed to the recipient; the giver not only establishes the reward, but presents it as well.

“Taking,” however, implies that the person himself must take the reward; the giver established a reward for the recipient, but in order for it to actually reach him, the receiver must “take” it.

According to Rashi , there are two types of rewards for the performance of Torah andmitzvos — the physical rewards explicitly stated in the Torah, and the spiritual rewards in the World To Come.13

All material rewards fall within the province of “receiving. ” G-d provides the Jew all manner of goodness in this physical world, without the performer of mitzvos having to expend any additional effort.

The reward of the World To Come, however, is of a higher order: Life in the World To Come does not consist only of being a “recipient,” rather each person must “take” his reward.

In other words, the person finds himself in a world where he has the ability to delight in the radiance of the Divine Presence, but in order to actually receive this reward, he must do something.14

The following also requires elucidation: “Today to do them” seems to imply that the observance of Torah and mitzvos applies only “today,” i.e., in this world. What constitutes the spiritual service of the Jew “tomorrow,” in the World To Come? For spiritual service will exist in the World To Come as well.

Rashi addresses this issue when he states: “And tomorrow, in the World to Come, totake their reward.” By this, he means that in the World To Come, Jews will occupy themselves in taking their reward.

For as the Rambam writes,15 in order for the Jewish people to bask in the radiance of the Divine Presence, it is necessary that they work and toil by using their intellect.

Consequently, the Divine Presence that radiates to the Jewish people in the World To Come is felt by them not only in an encompassing manner as a result of it being given to them from Above, but also in an inward and internal manner, as a direct consequence of their understanding of G-dliness — their spiritual labor in the World To Come.

Based on Likkutei Sichos, Vol. XXIX, pp. 41-46.

A Voice That Does Not Cease

In describing the Voice with which G-d gave the Torah, we find in the Torah portion ofVaes’chanan , that it was “a great voice that did not cease.”16

The Midrash17 offers three explanations:

a) The voice was not limited to the Holy Tongue. Rather, it divided into seven voices, and then into the languages of all 70 nations.

b) The voice did not cease at that time, but goes on constantly. For from the voice that gave the Torah streams forth those things that were subsequently revealed through all the prophets and sages.

c) The voice did not have an echo.

What is the Midrash teaching with these three comments?

Non-Jewish nations are commanded to observe the Seven Noahide laws, which in turn consist of many sub-commandments. In fact, when they are able, Jews are to assist them in observing these laws.18

In order that we realize that the nations’ laws as well are connected with the giving of the Torah, the Midrash informs us that the voice was divided into the 70 languages of the nations; their commandments as well came because G-d gave them to Moshe on Sinai.19

Our sages also inform us that Jews were exiled among the nations to elevate the sparks of holiness found there.20 This is accomplished by using the words of those nations for spiritual purposes.

The Midrash here teaches that it was the very voice of Torah that descended and vested itself within the languages of the nations, so that they can be used for Torah purposes. When this is done, the “voice” of the nations becomes the voice of Torah.21

Anochi , the first word of the Ten Commandments, is an acronym, says the Gemara,22 for G-d’s statement: “I have written Myself in, and given of Myself totally in the Ten Commandments.”

One may mistakenly think that this applies only to the Ten Commandments, while those portions of Torah that were revealed later, especially what was revealed through the prophets and sages of subsequent generation, does not have the same spiritual impetus.

The Midrash therefore tells us that the voice that gave the Torah never ceases; it continues in the voice of the prophets and Torah sages. For every aspect of Torah has its own particular time, and its own particular person through whom it should be revealed.

The revelation of G-dliness that accompanied the giving of the Torah penetrated all of creation. Thus we find the following statement about the “voice” with which G-d gave the Torah: “The sound of G-d’s giving the Torah emanated from all four sides as well as from above and below.” Moreover, the sound infused even inanimate matter.

The Midrash therefore says that the voice did not produce an echo. For an echo results when sound waves are not absorbed by an object, but bounce off. Since the sound of G-d’s giving of the Torah penetrated all matter, it was impossible for the sound to echo.

This was so because, as indicated by the word Anochi, G-d revealed His quintessential Essence at the time He gave the Ten Commandments, for G-d imbued the Torah with His Essence. Since G-d is the one entity that is truly infinite, it follows that at the time the Torah was given, nothing was impervious to the revelation; it penetrated even the grossest matter.

An echo, symbolizing something that rejected or was impervious to the voice of Torah, was thus literally impossible.

Based on Likkutei Sichos , Vol. IV, pp. 1092-1096.

FOR FRIDAY NIGHT: The Power of Comfort (Va’etchanan)

Menachem Av 11, 5774 · August 7, 2014
The Power of Comfort

There are high points in life, beautiful moments of joy and a sense of fulfilment. There are also low, gloomy times, times of darkness. Times when beautiful structures are destroyed, when everything seems lost. Yet then again, the wheel of life continues to turn, and once again there is sunlight, once again we experience wholeness, wellbeing and happiness. This cycle moving from darkness to light is expressed on this Shabbat, the Shabbat after the fast of the Ninth of Av, the fast which commemorates the tragedy of the destruction of both the first and second Temple in Jerusalem.

The haftorah following the Torah reading on Shabbat usually reflects a topic in the Torah reading. The centrepiece of this weeks’s reading, Va’etchanan,1 is the Ten Commandments. Yet the haftorah is from Isaiah (40:1-26), and it is about comfort. “Comfort, My people, comfort them…” says G‑d to the prophets. After destruction comes rebirth and rebuilding. After the destruction of the First Temple, came the building of the Second. After the destruction of the second Temple will come the advent of the Messiah and the building of the Third Temple. The sense of comfort after the darkness of destruction is so strong that in fact this is only the first of a series of sevenhaftorot, week by week, all with the theme of the promise of Redemption.

The sense of rebuilt wholeness is also expressed by the fact that the 15th of Av always falls in the week when Va’etchanan is read. The Mishnah2 tells us that “The greatest festivals for the Jewish people were Yom Kippur and the Fifteenth of Av.” The Mishnah describes the custom of the young women of Jerusalem borrowing white dresses, so that even the poorest girl was not embarrassed to borrow one, and dancing together in the vineyards of Jerusalem. The Talmud, explaining the Mishnah, gives several reasons for the festivity. Most of these reasons concern, in some way, putting right something which had been wrong.3

The Sages tell us that the fifteenth of every Jewish month is significant, because, in accordance with the lunar calendar, on the 15th of the month the moon is full. The moon represents the Jewish people, and also the Divine Presence, the Shechinah, which has a feminine quality. The fifteenth of Av has a special power of joy, above that of the 15th of all other months: because the descent on the Ninth of Av was so terrible. The light and joy which follows darkness have an added, unique power.

The Lubavitcher Rebbe points out that this idea can help us even if we are still at the stage of the descent into darkness. The darkness and desolation are not a cause for despair: on the contrary, they point to the greater joy which will follow. The greater the darkness, the greater the light and the joy which will follow. Recognizing this truth inherent in existence, enables us to find joy at the darkest moment. This teaching applies to us as individual men and women, and also to the Jewish people as a whole.

The cycle of comfort is also seen in the Torah reading. Moses describes to the Jewish people how, forty years previously, they heard the Ten Commandments from G‑d. The reading does not mention it, but they knew and we know that following the Ten Commandments they made the Golden Calf, and then made many other mistakes, resulting in them wandering in the desert for forty years. Yet now they are about to enter the Promised Land. Moses reminds them about hearing the Ten Commandments from G‑d, and they are now able to hear them with a renewed sense of innocence.4They and we, after our long journey, as individuals and as a people, have left the realm of darkness, and are about to enter the light…5

GARDEN OF TORAH: To Plead with G-d (Va’etchanan)

Menachem Av 11, 5774 · August 7, 2014
To Plead with G-d
Vaes’chanan

Adapted from
Likkutei Sichos, Vol. XXII, pgs. 115-117;
Vol. XXIV, p. 28ff

What is Prayer?

The Rambam describes prayer as follows:1

The obligation [this] commandment entails is to offer supplication and prayer every day; to praise the Holy One, blessed be He, and afterwards to petition for all one’s needs with requests and supplications, and then to give praise and thanks to G-d for the goodness that He has bestowed.

The fundamental dimension of prayer is to ask G-d for our needs. The praise and thanksgiving which precede and follow these requests is merely a supplementary element of the mitzvah.2 A person must realize that G-d is the true source for all sustenance and blessing, and approach Him with heartfelt requests.3

Often, however, we do not content ourselves with asking for our needs. We desire bounty far beyond both our needs and our deserts. We request a boon that reflects G-d’s boundless generosity. For every Jew is as dear to G-d as is an only child born to parents in their old age.4 And because of that inner closeness, He grants us favors that surpass our needs and our worth.

Two Interpretations of Moshe’s Plea

These concepts are reflected in the name of this week’s Torah reading, Vaes’chanan. Vaes’chanan means “and he pleaded,” referring to Moshe’s petition to enter Eretz Yisrael.5 Our Sages’ interpretation of this term provides us with guidance with regard to the way we should approach G-d in prayer. The Sifri states:6

[Moshe] could have depended… on his good deeds. Instead, [he] asked G-d for a gift…. How much more so, [lesser men] should make requests [of G-d in this manner]. Alternatively, [vaes’chanan] is one of the ten terms used for prayer.

The Midrash communicates similar concepts, stating:7

[This] is one of the ten terms used for prayer. Of them all, Moshe adopted [this approach], one of supplication. From this, we can learn that no created being can make demands from its Creator, for even Moshe [approached G-d] in a tone of supplication, [asking] for a free gift.

Everything is Kindness

Although there is a similarity between the statements of the Sifri and the Midrash, the commentaries8 note a distinction between them. For the Sifri sees the concept of prayer and that of requesting a free gift as two different interpretations, while theMidrash fuses the two concepts into a single understanding.

To focus on this distinction more closely: G-d is “merciful to all His works,”9 giving each its sustenance as required. Moreover, when a person’s deeds are worthy, he is assured:10 “If you follow My laws… I will provide you with rain at the appropriate time….”11 Therefore, a person might have grounds to believe that he deserves G-d’s assistance.

But even in such a situation, prayer is necessary, as reflected by the verse:12“Kindness is Yours, for You render to every man according to his deeds.” Although a person’s conduct may be worthy of Divine blessing, since G-d transcends the material realm, for His beneficence to be enclothed in material form requires a unique measure of kindness. And this kindness is evoked by prayer.

Therefore, there is no way a person can demand favor from G-d. At all times, he must make requests of Him, as one might ask for a present.

This allows us to understand the interpretation of the Midrash mentioned previously.Vaes’chanan teaches us the manner in which we should make petitions of G-d. When asking for His goodness, one should plead with humility; even when deserving, a person should not rely on his merits, but should ask G-d for His generosity and kindness.

Not Only a Humble Tone, a Humble Heart

The first interpretation cited in the Sifri asks for a deeper commitment. Not only should humility characterize the manner in which one approaches G-d, it should permeate one’s being. A person should genuinely feel that he is asking for a favor which he does not deserve. For regardless of the virtue of his deeds, there is always a higher standard which could be demanded of him. Therefore his request is for “a free gift,” unearned kindness.13

This approach was personified by Moshe, whom the Torah describes14 as “more humble than any man on the face of the earth.” Moshe realized his own positive virtues, but also understood that these virtues were granted to him by G-d, and felt that had they been granted to another individual, that person might have accomplished even more than he.15

When Can a Heavenly Decree be Changed?

There is more to the difference in interpretation between the Midrash and the Sifri. Moshe was praying to enter Eretz Yisrael. Although G-d had previously decreed that he would not enter the Holy Land, after the conquests of the land of Sichon and Og, Moshe thought that perhaps G-d would relent.16

There is a difference of opinion among our Sages17 as to whether prayer can have an effect after a negative decree has been issued from Above, or only beforehand. TheMidrash follows the view that prayer can avert a harsh decree even after it has been issued. Therefore Moshe was able to approach G-d through one of the accepted forms of prayer.

The first opinion in the Sifri, by contrast, follows the view that prayer can usually help only before a decree has been issued, but not afterwards. Therefore Moshe had to go beyond the normal approach to prayer and ask for a free gift.18

Reaching Above Our Grasp

Chassidic thought explains Moshe’s request for “a free gift” as follows: Had Moshe been permitted to lead the Jewish people into Eretz Yisrael, he would have been able to draw forth a level of G-dly revelation which our ordinary Divine service cannot reach. For there are limits to the spiritual peaks man can reach through his own efforts; attainment of the highest levels depends solely on G-d’s initiative.

These levels cannot be reached by the standard approach to prayer, for normal prayer centers on man’s efforts to refine himself and his environment. Therefore Moshe asked for “a free gift.”

Doing More Than We Can

G-d did not grant Moshe’s request because even the highest levels of revelation are not simply given as “free gifts,” but must be “earned” by man through his Divine service. The service required to draw down such levels, however, is not one that man can conceive or plot out on his own. It was beyond even Moshe’s conception. Instead, it is G-d who charts this pattern of service, and with this intent He has led the Jewish people on our odyssey through history.

For this reason, Moshe’s prayer was not accepted, and it was Yehoshua who led the Jews into Eretz Yisrael. Although this “lesser” leadership brought with it the possibility of another exile, this was part of the Divine plan to enable mankind to carry out the service necessary to bring about the Redemption. For it is the Divine service of ordinary men confronting everyday life which will make Redemption a reality.

Parshas Vaes’chanan is always read on Shabbos Nachamu, “the Shabbos of comfort.” The true comfort for the destruction of the Beis HaMikdash and the exile is the realization that these are milestones on the road to ultimate Redemption. Leading us on a course that defies mortal understanding, G-d enables man to become His partner in creation,19 and make the world a dwelling which they will share.

PARSHAH PICKS: Fusing Idealism and Realism

Menachem Av 10, 5774 · August 6, 2014
General Overview:

 

In this week’s Torah reading, Va’etchanan, Moses continues his attempt to impress upon the Israelites the importance of following G‑d’s commandments, the rewards which will result from obeying G‑d’s words, and the punishments they will incur if they neglect to do so. Moses recounts the story of the giving of Torah at Mount Sinai, and repeats the Ten Commandments. Moses designates cities of refuge. This portion also contains the Shema.

 

This Week’s Features  

By Levi Avtzon
THE PARSHAH

Deuteronomy 3:23–7:11

In which Moses implores G‑d, describes the Exodus and the giving of the Torah, predicts Israel’s abandonment and return to G‑d, and summarizes the fundamentals of the Jewish faith.

COLUMNISTS
In the Torah, a single word often appears in an unusual fashion that draws the eye. One such word appears in the beginning of this week’s reading. I will attempt to show how this word offers a solution to marital anger.

By Yisroel Susskind
In the Pidyon HaBen ceremony one finds a very strange dialogue between the father and the Kohen. “Which do you prefer,” asks the Kohen, “your first born son, or the five silver shekels?”

By Yossy Goldman
To be an idealist you cannot consider the resistance that you may encounter while implementing your dreams. Pure idealism follows the dictates of truth alone. On the other hand, without realistic thinking my dreams would stay in the world of fantasy…

By Rochel Holzkenner
FEATURED VIDEO

Torah Portion of Va’etchanan

The first of seven haftorahs describing G‑d’s promise of ultimate comfort and consolation begins with G‑d’s command to Isaiah, “Comfort, comfort My people!”

By Mendel Kaplan
Watch Watch (51:43)

A Taste of Text—Va’etchanan

Even though Moses’ fervent prayer seems to not have been granted, he teaches us to never give up on our prayers being answered.

By Chana Weisberg
Watch Watch (24:01)

Letters and Numbers of Torah – Va’etchanan

In the verse “Hear O Israel, the Lord our G-d, the Lord is One,” (Deuteronomy 6:4) the letter Ayin in the word Shema (Hear) and the letter Daled in the word Echad (One) are both unusually large. Ayin and Dalet spell Ayd (witness) to teach us that when we recite the Shema we should bear witness to G-d’s Oneness.

Aaron L. Raskin
Watch Watch (19:32)
FEATURED AUDIO CLASSES
Experience the gems of the Parshah with the classic commentaries, and a kabbalistic twist.

By Elimelech Silberberg
Download Download   Listen Listen (62:36)
The Torah instructs us to know G-d’s unity: “The L-rd is G-d in the heaven above and upon the earth below there is none else.” What is the nature of G-d’s unity?

By Moishe New
Download Download   Listen Listen (37:15)

ONCE UPON A CHASID: The Bottom Line (Va’etchanan)

Menachem Av 11, 5774 · August 7, 2014
The Bottom Line

There is none else beside Him (4:36)

Rabbi Binyomin Kletzker, a Chabad chassid and disciple of Rabbi Schneur Zalman of Liadi, was a lumber merchant. One year, while he was adding up the annual accounts, he inadvertently filled in under a column of figures: TOTAL: Ein od milvado (“There is none else beside Him”).

Upon hearing of Reb Binyomin’s “Chabadian slip,” a fellow chassid berated him for his absentmindedness. “Don’t you know, Reb Binyomin, that everything has its time and place?” he admonished. “There’s a time for chassidic philosophizing, and a time to engage in worldly matters. A person’s business dealings are also an important part of his service of the Almighty and must be properly attended to.”

Said Reb Binyomin: “We consider it perfectly natural if, during prayer, one’s mind wanders off to the fair in Leipzig. So what’s so terrible if, when involved in business, amachshovo zarah (‘alien thought’) regarding the unity of G-d infiltrates the mind?”

 

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

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