Talking Torah: Recent Episodes
Talking Torah
In this week's discussion, we explored the commandment to respect the elderly. The Torah emphasizes this by first instructing to rise in their presence and then to honor them. Additionally, it concludes the verse with "and you shall fear God, I am God." The obvious and first question is - why the repetition - why double this commandment?But besides that, looking at the verse, you also have to ask - why the seemingly unrelated statement? Why end the verse with that statement?Interestingly, we encounter this phrase of "and you shall fear God, I am God" again in our Parsha, particularly in the commandment against cursing a deaf person or obstructing a blind person. There too we find a double commandment, but unlike by us, there the additional statement at the end of the verse of "you shall fear God" actually makes sense - which increases the question by us - so what is it doing by us??Join us as we delve into the significance of this directive and its broader implications, and on top of it - its relevancy for us today!🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter -  / talking_torah ✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha ספר ויקרא פרשת קדושים
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This week's Parsha delves into the intricacies of a mother's obligation to bring a sacrifice after childbirth. What sets this commandment apart is the Torah's provision for two distinct options: a lamb or a bird. Interestingly, the choice depends on the mother's financial capacity. If she can afford it, a lamb is preferred, but if not, a bird suffices. This principle of offering different animals based on wealth recurs in various other contexts within Jewish law. The question arises: Why does the Torah present this commandment in such a nuanced manner? Typically, biblical commandments are straightforward—"do X"—without accounting for personal circumstances. Yet here, the Torah introduces flexibility, suggesting "ideally X, but if not, then Y." This approach prompts us to explore deeper meanings behind this commandment, the reasoning behind this sacrifice brought by the new mother - and important lessons for us today. 🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter -  / talking_torah ✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha ספר ויקרא פרשת תזריע
After months of meticulous work on the Mishkan, inauguration day arrives in this week's Parsha. However, amidst the jubilation, great tragedy strikes as fire descends from the sky, claiming the lives of Nadav and Avihu. In the aftermath, Moshe issues a startling command to Aharon, Elazar, and Itamar: they are forbidden to mourn.These commands raise several thought-provoking questions, on top of all - how are they expected to suppress their natural human emotions and refrain from mourning the deaths of their beloved family members?Moreover, why does this situation differ from the customary practices observed by Kohanim that should mourn the loss of one of their “7 close relatives”??Delving deeper into this command, we uncover profound insights relevant to our contemporary challenges and what our nation has been facing the past 6 months.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter -  / talking_torah ✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha ספר ויקרא פרשת שמיני
As we conclude the book of Shemot and the construction of the Mishkan, Hashem instructs Moshe to set it up. A notable emphasis is placed on the verb "setting up" (קום) in the Torah.
Why does the Torah underscore this action?
Furthermore, why was it specifically Moshe tasked with this responsibility?
Why not Bezalel who built all the Mishkan, or Aharon who was in charge of all the work in the Mishkan?
Delving into these questions reveals deeper insights into the significance of the Mishkan's establishment and Moshe's role in its completion, and on top of that - incredible important lessons for us today. Join us as we explore these intriguing aspects of Torah wisdom.
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In this week's portion, Moshe appoints Bezalel Ben Uri to oversee the construction of the Mishkan.
Interestingly, Moshe introduces Bezalel's selection by saying, "Look, I have called the name of Bezalel..."
This raises intriguing questions:
Where was Bezalel summoned, and why this particular phrasing? What does it mean "look" - what are Am Yisrael supposed to look at?What does it signify to "call the name" of Bezalel?
Delving into these nuances, we uncover profound insights into individual purpose and our responsibilities in the world today.
Join us as we explore these timeless lessons from the Torah.
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In the final passages of the Parsha, Moshe descends from Mount Sinai carrying the new Luchot. However, his return is marked by a striking physical transformation: his face is radiant with an otherworldly glow. This radiant countenance captivates the attention of Aharon and Am Yisrael, evoking a mixture of awe and trepidation. This remarkable occurrence prompts questions: What does it mean that his face was shining? Why this time? Moshe has spoken to Hashem in Shamaym several times already! And what's the significance of Moshe wearing a mask afterward, except when speaking with Hashem? Delving into these queries unravels deeper layers of insight into Moshe's divine connection, our divine connection - and the Torah being the most important words we have.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
The Choshen, worn by the High Priest (Kohen Gadol), is intricately connected to the Ephod through two special gemstones known as the Avnei Shoham on his shoulders. Adorned with the names of the twelve tribes, both the Avnei Shoham and the stones on the Choshen serve as a reminder, as commanded by the Torah. But what significance does this hold? Why the emphasis on remembrance? Exploring this connection unveils profound insights relevant especially today - during our war in Israel against the evil of the world!🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
This week, we embark on constructing the Mishkan as Hashem instructs Moshe on crafting its various vessels. Amidst the holiest of sanctuaries, besides the Ark and Kruvim, we encounter a lesser-known vessel: the Kaporet.The Torah dedicates special attention to it, highlighting it as the locus of divine communication. Referred to later as the "House of Kaporet," its significance begs exploration: What is the Kaporet's symbolism and purpose within the sacred space? Let's delve deeper into its meaning.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - / talking_torah ✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
In the latter part of the parsha, post-Matan Torah and after the "Mishpatim" are given over, Hashem mentions sending a "Malach" (an Angel) to lead Am Yisrael, and promising prosperity through adherence to commandments.Contrastingly, in Bamidbar after the Golden Calf incident, Hashem wants to punish Am Yisrael by sending a "Malach" to lead the way instead of Him, and the notion of an Angel leading the way - leads to outcry by Am Yisrael. What's the difference? Why does the mention of an Angel evoke varied responses? What is this "Malach" about - what is a "Malach" about??🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
Delving into the essence of the Ten Commandments, this week's discussion takes a unique perspective. We ponder a seemingly straightforward question: If these are commandments, where is the command? Instead of jumping into the specifics, we question this name - if these are commandments - why does the Torah start with "I am your God" - where is the commandment??How does this align with the concept of commandments, or is there a linguistic nuance lost in translation...? Could it be that "commandments" isn't the right term...?Join us as we explore the profound meaning behind the term "Ten Commandments" and consider whether it accurately reflects the original Hebrew intent.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
Diving into the conclusion of the Parsha, we delve into the well-known clash with Amalek.
While this battle has been a topic of discussion before in several of our videos, our focus this time is on its technical nuances.
The intriguing questions emerge: What prompts Moshe to raise his hands, and what significance does this gesture hold?
The correlation between the elevation of Moshe's hands and the shifting tides of the battle raises curiosity. Equally puzzling is the involvement of Aharon and Chur, supporting Moshe's hands.
These technical aspects unfold a tapestry of profound lessons, particularly relevant for us during this time when we have our war going on in our land against the evil of our time.
Join us in unraveling the intricate dynamics of this timeless encounter.
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As the plagues intensify in Egypt, the plague of darkness stands out as a unique phenomenon. Unlike the fiery hail or the menace of lions, darkness seems less overtly terrifying.Yet, this plague holds a distinct place as the penultimate plague.Delving into its significance prompts us to ponder: What made darkness so formidable that even after its departure, Pharaoh succumbed to fear and conceded to Moses' demands to let Am Yisrael go (just without their cattle)? Unraveling the mystery of this plague sheds light on its deeper implications and its pivotal role in the narrative - and an incredible lesson for us - today!🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Exodus ספר שמות
As Moshe confronts Pharaoh, initiating the display of Signs and Plagues as instructed by Hashem, we encounter Pharaoh's cadre of magician-priests (Chartumim) who exhibit the ability to perform similar magical feats.Remarkably, their response raises intriguing questions. Rather than refuting or reversing Moshe's miracles to assert equality, they replicate them. This raises a logical query: If their intention is to demonstrate parity with Moshe, why don't they counteract his miracles instead of duplicating them?The perplexity deepens when, faced with a plague like frogs, Pharaoh doesn't enlist his magicians to resolve it but turns to Moshe for assistance.This prompts us to explore the motives behind the magician-priests' actions and understand why, in critical moments, Pharaoh seeks Moshe's intervention over his own magical retinue - what were they trying to prove - and what incredible lesson does the Torah have for us, today!
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In Parashat Shemot, a peculiar incident unfolds as Moshe, en route from Midyan to Egypt, stops at a lodging place, and suddenly, the Torah cryptically mentions that Hashem sought to kill him!These verses are concise and somewhat enigmatic, intensifying the intrigue of this narrative.What transpired in this episode?Why did Hashem contemplate Moshe's demise?The resolution comes when Tzipora circumcises her son, a gesture that averts the impending danger. This raises several questions: What prompted Hashem's initial intent?Why did circumcising Moshe's son serve as a remedy?This perplexing episode invites us to delve into its depths, uncovering the profound lesson that the Torah imparts through this mysterious incident.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Numbers ספר שמות
🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשיתContrary to the common perception that the reconciliation between Yoseph and his brothers is fully realized in Parashat Vayigash, a deeper examination in this week's Parsha reveals lingering concerns among the brothers. After returning from burying Yaakov, the brothers express worries that Yoseph might harbor resentment and seek revenge now that their father is no longer alive. This unexpected anxiety prompts questions: Why are the brothers suddenly apprehensive about Yoseph's feelings? What could have led to this fear? And how does Yoseph respond to their concerns? Join us as we understand better their relationship - and one of the most important lessons that seal for us Sefer Bereshit!
This week, we delved into Yehuda's impactful speech as he approached Yosef—an address that moved Yosef to tears, prompting him to disclose his true identity. Upon examining the verses, a crucial question arises: What distinguishes this speech? Yehuda appears to merely recount the prior conversation with Yosef, repeatedly saying, "we said this" and "you said that."What significance lies in this repetition, and what was Yehuda's intention in narrating the story in this manner? Additionally, there's a notable absence of mention regarding Binyamin. Where does he fit into the unfolding narrative?🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
In this week's exploration, we delve into the opening scenes of the Parsha, featuring Pharaoh's two renowned dreams. What makes these dreams particularly unsettling for Pharaoh? What elements within them shake him to the core? Moreover, we investigate the swift transition in Yosef's response, moving seamlessly from interpreting the dreams to providing guidance on what Pharaoh ought to do. Join us as we unravel the nuances of these dreams and understand a new level of meaning to these dreams!🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - / talking_torah ✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
This week, we delved into the well-known narrative of Potiphar's wife and her desire for Yosef. However, a critical question emerges regarding the unfolding events: if Potiphar's wife was consistently pursuing Yosef and genuinely infatuated with him, why did her behavior abruptly shift on the day when Yosef fled, accusing him before others of trying to seduce her? Why didn't she persist in her pursuit the next day - like she did every single day till then?What transpired to trigger this sudden change?What were the true intentions of Potiphar's wife??Join us as we explore the intricacies of this story, seeking to unravel the motivations behind her actions and the underlying dynamics at play.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
In Parashat Vayishlach, we confront the distressing account of Shechem, the son of Chamor, kidnapping and assaulting Dina.As we delve into the sequence of events depicted in the Torah, a puzzling question arises: Why is this narrative situated at this particular juncture? Yaakov, having resolved his longstanding conflict with Esav after returning from Lavan's household, appears to be on the path to Beit El to fulfill the vow made upon his departure.However, an unexpected stop in Shechem occurs.So, why does Yaakov pause there?What unfolds in this unsettling story?It's not the first instance of a woman being taken captive – we've seen Sarah and Rivka faced with similar challenges. Yet, this story unfolds uniquely. What does it signify, and why does it differ?What profound lesson does the Torah impart to us, especially in our present circumstances, as we grapple with significant challenges within our land? Join us as we unravel the layers of meaning embedded in this poignant narrative.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
This week, our focus turned towards the end of the Parsha. Before Yaakov's return to Eretz Yisrael, the Torah presents several reasons influencing his decision:Initially, it is mentioned that Lavan's sons accused Yaakov of stealing from their father and claimed that all his honor was derived from Lavan.Subsequently, the Torah notes that Yaakov observed a change in Lavan's attitude towards him – "Lavan's face" was not as amicable as it had been in the recent past.Finally, Hashem instructs Yaakov to return to Eretz Yisrael.The question arises:Why does the Torah offer these multiple justifications? Wouldn't Hashem's directive alone suffice as a reason for Yaakov's return? In these seemingly straightforward verses, there lies an invaluable lesson, particularly relevant to us today, especially during these weeks. Join us as we uncover the profound insights embedded in these simple yet meaningful verses.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
This week, our focus turned to the verses at the start of the Parsha, where Rivka finds herself pregnant and perplexed by the energetic movements of her twin sons within her womb, described as "running around" or "Vayitrotztzu." Disturbed by this phenomenon, she questions, "Why is this happening to me?" and turns to seek guidance from Hashem. The divine response reveals the presence of twins in her womb. However, when Rivka eventually gives birth, the Torah uses the term והנה (behold) - a term often associated with surprise.Two intriguing questions arise: Why does Rivka, a righteous figure and one of our matriarchs, question herself due to this pregnancy? Furthermore, if she was informed about having twins, why does the narrative convey a sense of surprise when she gives birth?? Join us as we unravel the layers of meaning behind these questions and delve into the complexities of Rivka's experience.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
This week, we delved into the verses recounting the initial meeting between Yitzchak and Rivka. The narrative seems to place unusual emphasis on seemingly unrelated and minor details. Yitzchak returns from "Be'er Lachai Roi" after a brief visit, then ventures out to the field where he spots camels. Strikingly, the focus then shifts to Rivka on the camel, who sees Yitzchak, falls off, inquires about him from Eliezer, and only afterward does Yitzchak take her to his mother's tent, expressing love.Why do these specific details hold significance in the story of their meeting? What do these nuanced descriptions reveal about the dynamics between Yitzchak and Rivka? Join us as we uncover the powerful lessons embedded in these intricacies and understand how they shape the profound relationship between Yitzchak and Rivka.
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This week, we revisit the well-known account of Lot's wife turning around and transforming into a pillar of salt.Often told since childhood, this tale prompts two fundamental questions:A. Why was looking back considered such a severe act? What made this action so taboo?B. What's the significance of her punishment, turning into a pillar of salt? Why was that the chosen consequence?It's time to unravel the underlying reasons behind these iconic events and gain a deeper understanding of this widely recognized story.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
A year ago, during Parashat Lech Lecha, a thought-provoking question surfaced from one of our viewers as a comment on our video: "Why does Avraham refuse to take the booty from the war when the king of Sodom offered it, saying that - only Hashem will make him rich - while Avraham did accept the gifts from the King of Egypt earlier?"Our initial response touched on the broader context of the events. The intricacies of the conflict between the four kings and the five kings, as well as Sodom's role in this, were crucial. The entire battle and Avraham's intervention provided a significant lesson.To put it concisely, even in this seemingly simple statement, Avraham imparts wisdom. The King of Sodom's offer is rather peculiar because, in reality, the booty rightfully belonged to Avraham. He had rescued Sodom; therefore, all the spoils were rightfully his.The King of Sodom's perspective was reminiscent of Nimrod, the defeated power of yesteryears. He aspired to become the new "god" of the world, laying claim to the people and their activities. Avraham's response serves as a profound lesson – in his view, everything belongs to Hashem, and it is Hashem who will make him rich.This year, we take a deeper dive into this question and answer, exploring the multifaceted wisdom behind these events.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
This week, we delved into the symbolism of the rainbow, which Hashem established as a covenant after the Mabul, or the great flood. Often, in our early years, we're taught that the appearance of a rainbow signifies Hashem's anger, a reminder of a world that could have been destroyed. However, as we explore the Psukim, it becomes clear that the rainbow carries a deeper message.
So, what is the significance of the rainbow?
What purpose does it serve, and what does it truly mean?
We'll uncover the rich symbolism of this divine covenant and how its message resonates with us, even in these incredibly dark challenging times.
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There's no words to describe the week our nation has faced.We haven't seen such week since the holocaust.And with everything that's going on in Eretz Yisrael, the Jewish Nation and the entire world, it's hard to take a moment and think about "the Parsha".But we wanted to post a video this week, because with everything, the world needs more Torah. The world needs more light.And thus, this week for Bereshit, we tried to understand one of the most basic questions - when Hashem says "let's create a man in our image" - who's He talking to?Why is this Pasuk in plural? What's going on? Who's this referring to...?🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Genesis ספר בראשית
In this week's Parsha, the last Parsha of the Torah as we celebrate Simchat Torah and marks the conclusion of the Torah, we encounter the poignant final words of Moshe. While the celebratory atmosphere of Simchat Torah often diverts our attention from this part of Leining in Shul - it's crucial to remember that these are the last words of the most exceptional human in history - our greatest leader.Yet, Moshe's parting words are remarkably poetic and laden with profound meaning. As we delve into these verses, we grapple with the question: What is the essence of Moshe's farewell message to Am Yisrael just before his passing?🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha;
In this week's exploration, we delve into a seemingly straightforward question: "Why do we sit in a Sukkah on Sukkot?" The Torah itself provides a clear directive that we should sit in Sukkot so that future generations will remember that Hashem placed us in Sukkot when we departed from Egypt.Yet, as we investigate further, a series of intriguing questions emerge. Were these Sukkot physical structures that Hashem provided, or were they represented by the protective Clouds of Glory that accompanied us - these are the two options the Gemara provides. Intriguingly, we do encounter a place called Sukkot in the narrative shortly after our departure from Egypt. What's the significance of this connection?Join us on this journey as we unravel the layers of meaning behind sitting in Sukkot. We aim to shed light on the deeper symbolism and historical context that surrounds this unique Sukkot observance.
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In this episode, we venture into the depths of Shirat Haazinu, a poetic masterpiece with profound layers of meaning within each carefully chosen word.Our focus this week centers on dissecting a single verse from this intricate poem.Notably, even Rashi, the renowned commentator, offers multifaceted explanations for certain concepts within this verse, such as the word "Kanecha" (קנך), which typically means "acquired," but also carries connotations of "nest" and "fixing."Join us on this intellectual journey as we peel back the many layers and levels of understanding hidden within this single verse.Our exploration hinges on a meticulous analysis of the Hebrew language employed, unveiling the rich tapestry of meanings woven into the poetic fabric of Shirat Haazinu, and of course, we connect this to the Holiest day that is upon us - Yom Kippur.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this episode, we delve into the profound concept of Rosh Hashanah as the Day of Judgment.
While numerous sources in the Gemara and Chazal provide insights into this, our exploration focuses on understanding the conceptual perspective, known as "Machshavah," behind why Rosh Hashanah holds this title.
We ponder what it truly means for Rosh Hashanah to be the Day of Judgment.
This contemplation naturally leads to a fundamental question: If Rosh Hashanah is a day of judgment, why do we celebrate it with singing and festive meals? Why doesn't it resemble the solemnity of Yom Kippur more closely?
As we embark on this intellectual journey, we delve into the Hebrew concept of "judgment," known as "Din," discovering that its meaning extends beyond our conventional understanding. The multidimensional nature of judgment adds complexity to our understanding of Rosh Hashanah.
In typical fashion, we also scrutinize the pertinent verses in the Torah that discuss Rosh Hashanah. We unveil the deeper significance behind the name "Yom Tru'aa," the term used to refer to Rosh Hashanah in the Torah, and how it encapsulates these profound ideas. Furthermore, we explore the intricate layers of meaning within the word "Tru'aa" (תרועה), shedding light on its significance in the context of this sacred day.
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This week, we venture into the verses of the Parsha where Moshe expounds upon the covenant between Hashem and Am Yisrael. Moshe elucidates that should Am Yisrael deviate from the path of Hashem, forsaking the covenant, the dire consequences foretold in the previous week's Parsha, Ki Tavo, will befall them, leading to their expulsion from the land.
Then, Moshe intriguingly mentions a forthcoming "last generation" that will "say" something, although he does not specify their words. Following this, he anticipates that the neighboring nations will inquire about the calamities that have befallen Am Yisrael and their land. Moshe proceeds to provide an explanation, attributing these hardships to Am Yisrael's abandonment of the covenant and their failure to lead the prescribed way of life.
While this narrative is captivating in itself, it raises several key questions. Why does Moshe posit that the surrounding nations will question, while Am Yisrael do not? What precisely does he mean by the "last generation"? The greatest enigma lies in the final verse, where Moshe invokes the famous words - הנסתרות לה׳ אלקוינו והנגלות לנו ולבנינו - "Concealed acts concern our God; but with overt acts, it is for us and our children." This seems paradoxical, as he has just offered a comprehensive cause-and-effect explanation for the impending events.
Join us as we dissect these verses, unraveling the intricacies of Moshe's discourse. We delve into the profound meaning of the concluding verse, shedding light on its significance within the context of Moshe's elucidation and its timeless message - especially as we approach Rosh Hashana next week!
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➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this week's exploration, we delve into the perplexing concluding verses of the Parsha, where Moshe delivers a rather enigmatic statement. Initially, we notice a distinctive aspect - Moshe's summoning of the people, a departure from Hashem's usual summoning of Moshe. This raises the question: Why this change, and why highlight it?Furthermore, as we study the text, Moshe discusses the miracles witnessed by Am Yisrael, yet asserts that Hashem did not grant them the heart to comprehend and the eyes to perceive. This contradiction sparks our inquiry: Did they truly witness or not?Adding complexity, Moshe states that the desert miracles were intended to make Am Yisrael acknowledge Hashem as their God. Yet, this appears contradictory given the prior assertion of lacking understanding...!What is the underlying message Moshe conveys, and how do these verses relate to the previous sobering Tochacha?Join us in unpacking the layers of these verses, seeking a deeper understanding of their significance within the context of the Parsha. Through a careful examination of the Hebrew text and consideration of the narrative's broader themes, we unveil the insights that illuminate the puzzling aspects of Moshe's discourse!🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this week's exploration, we delve into the renowned Parashat Zachor. Though traditionally associated with the pre-Purim reading, it remarkably appears at the conclusion of this week's Parsha. An intriguing dimension surfaces when we analyze Parashat Zachor within its natural context in Parashat Ki Teitzei, revealing fresh insights and meaningful concepts.As we navigate through the Psukim, compelling questions arise:a. The commandment to both remember and erase raises an immediate paradox. How can one remember while simultaneously erasing? The nuances of this juxtaposition prompt a deeper examination of Moshe's intention. Is he instructing remembrance, forgetting, or perhaps something more profound?b. Moshe's directive to remember and erase is not tied to a specific geographic landmark or event. Unlike other Mitzvahs that often have location-based triggers, he stipulates that this act is to be carried out when "Hashem has given you rest from your enemies all around, in the land that Hashem, your God, gives you as an inheritance." What does this timing signify? Why does Moshe emphasize this specific moment?Join us in unraveling the intricate layers of meaning embedded in Parashat Zachor. Beyond its connection to Purim, we uncover profound lessons within these verses. By dissecting the text, we aim to decode the essence of remembering and erasing, exploring its significance in our contemporary lives.🔴 Make sure to subscribe here - https://bit.ly/TalkingTorahSubscribe👉 Follow us on Twitter - https://twitter.com/Talking_Torah✅ Follow and share the Talk on Facebook - https://bit.ly/TalkingTorahFacebookPage 🎧 Listen to the Talk on Spotify - http://bit.ly/talkingtorah 🍏 Listen on Apple Podcast - https://apple.co/3cgrzno➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this week's exploration, we delve into the initial verses of the Parsha, with a spotlight on the renowned proclamation "Tzedek Tzedek Tirdof" - "Justice, justice you shall pursue."
What does this really mean??
At first glance, the term "justice" seems synonymous with the "rule of law." However, a deeper dive into the Hebrew language reveals a fascinating duality. "Tzedek" is not solely confined to the concept of justice; it also finds resonance in the realm of charity, as embodied in the term "Tzedakah." This introduces an intriguing paradox between "justice" and "mercy," seemingly opposing principles.
Moreover, as we navigate through the Psukim, an intriguing question emerges: To whom is Moshe directing this profound proclamation? While the opening suggests addressing the entirety of Am Yisrael, a shift occurs in the second verse, where Moshe appears to be directing his words specifically to the judges. This transition prompts us to explore the deliberate ambiguity surrounding the intended recipients.
Join us as we unravel the layers of meaning behind the concept of "Tzedek." Discover the intricate interplay between justice and mercy, and gain insight into the profound message Moshe imparts. By dissecting the nuances of the Hebrew language and dissecting the contextual cues, we aim to unearth the deeper significance of this essential principle.
Embark with us on a thought-provoking journey into the heart of "Tzedek," as we decipher its implications for our lives and the fabric of our society.
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➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
This week we discuss two pivotal Psukim (verses) where Moshe eloquently articulates our nation's mission statement - בנים אתם לה׳ אלוקיכם... כי בך בחר ה׳ להיות לו לעם סגולה - we are defined as the chosen sons of Hashem, entrusted with a unique purpose in the world. Strikingly, our mission statement is linked to commandments that may initially appear unrelated. Very unrelated! As Moshe articulates our mission, he intriguingly associates it with specific commandments pertaining to the practices of refraining from deep scratching and shaving hair during mourning for the deceased. This initial connection may perplex, as these commandments seem distant from the core essence of a nation's purpose.
Join us in exploring the depths of this connection!
Uncover the hidden wisdom behind Moshe's coupling of these apparently disparate commandments with our overarching mission statement! Dive with us into the Hebrew language the Torah uses, as understanding the Hebrew reveals an incredibly deep meaning & understanding in these commandments - in our mission as a nation - and for our daily lives today!
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In this week's Parsha, we encounter the renowned second paragraph of the "Shema" prayer—Parashat Ve'haya Eim Shamo'a—which includes the well-known commandment of Tefillin (phylacteries). Although we recite these words daily from an early age, the language used by Moshe raises intriguing questions.
Specifically, we ponder why Moshe emphasizes "wrapping" or "tying" the Tefillin on the hand using the word וקשרתם (Ukshartem). Curiously, when the commandment of Tefillin is initially introduced in Sefer Shemot, there is no mention of "tying." Why this addition in the repetition of the commandment? What's the profound meaning and significance behind the act of "tying" Tefillin?
Explore the deeper essence of Tefillin - why is this such an important Mitzvah that Am Yisrael has sacrificed lives in order to keep it throughout the generation - what unique message do they carry, which continues to resonate in our daily lives today and is incredibly important for our relationship with Hashem.
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➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this week's video, we delve into Parashat Va'etchanan, where Moshe recounts the momentous event of receiving the Torah on Mount Sinai and reiterates the Ten Commandments. As we explore Moshe's retelling, we uncover fascinating nuances and changes in the wording—especially in the context of the 5th commandment: "Honoring Your Parents."
Delving deeper into the text, we raise two fundamental questions. Firstly, why does the Torah uniquely provide the commandment's reward alongside the commandment itself? Such instances are rare in the Torah—what makes this one different and deserving of this distinction?
Secondly, a recurring pattern emerges—the commandment of honoring parents consistently appears in conjunction with the commandment of Shabbat. This connection transcends the Ten Commandments and can be found elsewhere in the Torah. What lies at the heart of this intriguing relationship between the two mitzvahs? What's the deeper layer of the commandment to honor your parents?
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➡️ Tuvia and Yitzi talk Parsha; Book of Deuteronomy ספר דברים
In this week's intriguing video, we delve into Parashat Devarim, where Moshe revisits the captivating story of establishing the justice system. As we know from Sefer Shemot, Yitro, Moshe's wise father-in-law, visits Am Yisrael in the desert and suggests the creation of this system to alleviate Moshe's heavy burden.
However, a curious twist unfolds in Parashat Devarim—Moshe omits any mention of Yitro! Not only does he refrain from uttering Yitro's name, but he also attributes the idea entirely to himself!
Join us on a quest to uncover the secrets behind this omission. Explore the implications of Moshe taking full credit for the justice system's inception. What lies beneath this intriguing narrative? What's the real story with establishing Am Yisrael's justice system?!
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In this week's captivating video, we delve into the intriguing story of the 2.5 tribes who approach Moshe with a request to settle in the land east of the Jordan River. While this story may seem familiar from our childhood, there's a fascinating detail that often goes unnoticed—why is there a half tribe among them?
Join us as we unravel the mysteries surrounding the tribe of Menashe and their unique presence in this narrative. We uncover the unexpected absence of Menashe in the initial deal made by Moshe with the tribes of Reuven and Gad. Only later, during the division of the conquered land, do we discover their participation.
What is the significance of this half tribe of Menashe? Why did they split from the rest? Delve into the Psukim with us as we uncover the untold story behind their inclusion in this saga!
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Journey with us as we delve into the compelling story of the daughters of Tzelafchad (Zelophehad) in this week's thought-provoking video. In the Torah, their names are listed not once, but multiple times, prompting us to question the significance behind this repetition.
Uncover the profound lessons and hidden meanings embedded within their story as we explore the motivations and actions of these extraordinary women.
What is the underlying message that the Torah seeks to convey through their tale?
Moreover, discover the relevance of their story as we approach the upcoming period of the three weeks leading to Tisha BeAv!
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Join us in this week's captivating video as we unravel the intriguing mystery behind Parashat Balak's name. While Bilaam takes a prominent role in the narrative, the question arises: Why is the Parsha named after Balak?
Delving into the profound depths of the Hebrew language and the carefully chosen words of the Torah, we discover the significance of Balak and the powerful lessons hidden within the opening verses of the Parsha with the timeless lessons that hold tremendous relevance for us today!
Prepare to embark on a fascinating journey as we explore the true essence of Parashat Balak and uncover the profound wisdom that lies beneath its surface.
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Delve into the captivating story of the Nachash Nechoshet, the Copper Snake, in this week's intriguing video. At first glance, the commandment given by Hashem to Moshe seems puzzling—an object resembling an idol that holds the power to heal. Why would Hashem instruct the creation of such an object, knowing it contradicts the Torah's prohibition on idol worship? Delving deeper, we explore the layers of meaning concealed within the Hebrew language. The tongue twister-like phrase "Nashach, Nachash & Nechoshet" (bite, snake, copper) is obviously there to capture our attention, signaling a profound significance within the story. But besides that, there's more in the Hebrew language, like the phrase the Torah uses to explain Am Yisrael's complaint - "their soul is shortened by the path" - what does it truly imply?
Join us as we unravel the enigmatic elements of this story. Discover the essence of the people's complaint, the nature of the snake's punishment, and the divine solution of the Copper Snake. Through an exploration of symbolism and deeper insights, and of course connecting it to the snake we met back in Sefer Bereshit (Book of Genesis) we uncover the profound lessons and timeless wisdom that lie within this extraordinary narrative - that apply especially to us today!
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Experience a gripping journey as we delve into the renowned conflict of "Korach and his people" against Moshe in this week's compelling video. While Korach's name takes center stage, the Torah unveils a fascinating revelation—other individuals, including Dotan and Aviram, are mentioned amidst the chaos. What makes them stand out?
Curiously, Moshe calls upon Dotan & Aviram, urging them to join in resolving the dispute. Yet, they audaciously refuse to comply. Surprisingly, though we've encountered their names in previous books, our Parsha marks the very first time they are explicitly mentioned in the Psukim. So, why this sudden emphasis on Dotan & Aviram? What lies behind their story? And why do Rashi and the Midrash repeatedly associate them with trouble-making?
Prepare to uncover the captivating tale of Dotan & Aviram, as we unravel the enigmatic connection between their presence and the conflicts that unfold. Join us for an eye-opening exploration that sheds light on the significance of Dotan & Aviram in this story, revealing the intricacies of their role and shedding new perspectives on the challenges our nation faces - especially in today's society with today's civil arguments!
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Embark on a captivating journey as we delve into the depths of Parashat Shelach in this week's thought-provoking video. Famously known for the story of the "Sin of the Meraglim" (Sin of the Spies) but intriguingly, the Torah transitions from this monumental event to introduce the commandment of the Nesachim—wine and oil offerings accompanying sacrifices. As we unravel the intricate web of meaning within the Torah, we are compelled to ask: Why does the Torah present this seemingly random commandment immediately after one of the most well-known stories of sin and consequence?
Behind the enigmatic connection lies an extraordinary lesson—one that resonates deeply with our lives, our relationship with Eretz Yisrael, and Hashem's expectations from us. Join us as we explore the profound significance of the Nesachim and discover the profound wisdom and guidance concealed within the juxtaposition of these narratives.
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In this week's intriguing video, we embark on a captivating journey into Parashat Behaalotecha, where Hashem commands Moshe to fashion two trumpets for specific purposes. As we delve into the depths of this divine instruction, we confront thought-provoking questions that challenge our understanding.
Why did Am Yisrael require trumpets for gathering and signaling their departure? After all, the presence of the heavenly cloud was already an established sign for travel. Moreover, Moshe had successfully gathered the people numerous times without the aid of trumpets. The significance of these sacred instruments beckons us to uncover their true purpose and the profound wisdom behind their distinct sounds.
Join us as we explore the roots of the Hebrew word for trumpet, חצוצרה (Cha'tzo'tzra), and unveil how this is all connected and rooted in the word itself - and how this impacts our daily relationship with Hasehm!
Prepare to be captivated by the incredible lessons and insights awaiting us within the intricate fabric of this commandment.
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In our latest video, we ventured into the profound realm of Birkat Kohanim, specifically exploring the third verse of the three verses, where the Torah speaks of Hashem favoring us with the words "ישא פניו" (Yisa Panav).A perplexing question arises from this seemingly contradictory statement: How can we implore Hashem to grant us favor when the Torah teaches us that He neither shows favoritism nor accepts bribes?To unravel this age-old question, we delve into the concept of "נשיאת פנים" (Nesiat Panim) and unlock the astonishing depths of the Hebrew language employed by the Torah, particularly within these two words, "ישא פניו" (Yisa Panav).Furthermore, on the eve of Shavuot, we forge a meaningful connection between these ideas and the central narrative of Megillat Rut, unveiling the intricate interplay that binds them together.Join us on this captivating exploration as we decipher the enigmatic essence of Birkat Kohanim, uncovering the profound wisdom hidden within the Hebrew language and its powerful connection to Megillat Rut.
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In Parashat Bamidbar, a fascinating revelation unfolds as Hashem instructs Moshe to appoint the Leviim as representatives of Am Yisrael in the divine service of the Mikdash, superseding the firstborns. Yet, a perplexing question arises: Who truly "took" them?
Delve into the depths of this enigma as we explore the intricate dynamics between Hashem, Moshe, the Leviim & Am Yisrael. Uncover the profound lesson embedded in the command to "take" the Leviim, after Hashem has already told Moshe that He has "taken" them.
Join us on this captivating journey of discovery, as we unravel the intricacies of this Parsha and unearth invaluable insights into our connection with the Leviim, our divine purpose, and the timely lessons we can glean as we celebrate the reunification of Yerushalayim.
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Embark on a captivating journey into Parashat Behar as we unravel the mysteries of the Jubilee, known as Yovel in Hebrew.
Delve into the Torah's unique command to count seven cycles of seven years, culminating in the commemoration of the 50th year - what lies beneath this intricate counting method?
What profound significance does the Jubilee hold?
Join us in this fascinating talk where we explore the depths of the Hebrew language and discover the incredible layers of meaning hidden within the word "Yovel." Unveil the interconnectedness of its various contexts throughout the Torah and unravel the true essence of "counting" in Hebrew. Don't miss out on this profound exploration that will reshape your understanding of the Jubilee!
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In Parashat Emor, we dive into the Mo'adim, our special holidays, but something seems off.
After detailing each holiday, the Torah surprisingly shifts to command the bringing of olive oil for the Menorah and the making of the holy bread for the Shulchan.
This raises two intriguing questions: why is the Torah discussing the Mo'adim here in Sefer Vayikra when it doesn't even mention the sacrifices brought on the holidays?
And why does it command these seemingly unrelated actions right after discussing the holidays??
Ultimately, this Parsha offers a profound lesson on how each of us can elevate ourselves and become better individuals by connecting with our values - as there's an incredible lesson to be learned from the Hebrew words the Torah teaches us here in relation to our "values".
Join us as we uncover the hidden meaning behind this fascinating portion of the Torah.
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In this video, we delve into Parshat Acharei Mot, which famously discusses the holiest day in Judaism - Yom Kippur - and the role of the Kohen Gadol on that day.
As we examine the Psukim, two crucial questions emerge.
Firstly, why does the Torah discuss Yom Kippur specifically in this Parsha, and not in relation to any of the other Chagim?
Moreover, why does the Torah launch into the details of the Kohen Gadol's tasks on this day without first announcing that it is Yom Kippur?? Only towards the end of the Parsha does the Torah explicitly mention the significance of the day!
These questions prompt us to consider the true meaning and significance of Yom Kippur - and the heart of Judaism - what we call עבודת ה׳!
Join us as we explore the answers to these thought-provoking questions!
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Parashot Tazria Metzora talk about the different impure situations people go through and the Parsha begins with a woman having a baby and the process she has to go through to get out of the impurity.While talking about her process, the Torah mentions one of the most important Mitzvahs incidentally - that on the 8th day, the baby should have a Bris (circumcision) - and to this you really have to ask 2 questions:Why mention this very important Mitzvah so incidentally? Why not expand more on this Mitzvah if it’s so important?But more than that, why is it mentioned as part of the process the new mother has to go through??
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In Parshat Shemini Moshe, Aharon, Aharon's sons and all of Am Yisrael celebrate the first day of the Mishkan - the inauguration of the Mishkan.As we've discussed in the past, on this special day, in a very tragic moment, 2 of Aharon's sons die - Nadav & Avihu.After they die, Moshe commands Aharon to continue the work on this special occasion - and just at the end of the inauguration - we find Moshe getting angry and being upset with Aharon's remaining sons for supposedly not doing what they were supposed to do - and by that might cause even more harm for themselves.To that, Aharon steps up and answers Moshe back - that what he & his sons did was actually what they were supposed to do - and therefore Moshe is wrong for demanding what he did.The Torah tells us that Moshe heard that, and liked Aharon's answer - and with that, the story of the first day of inauguration of the Mishkan ends.Seeing this story - there's obviously some very big questions to ask, starting with - so who's wrong??Was Moshe wrong? If so, what was he thinking when he told Aharon's sons off? What was his thought?And what was it in Aharon answer to Moshe, that did the job and got Moshe to admit he was wrong?And on top of all - why is this the last story we're told in this moment - after everything that happened that day??
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In Seder Night, the Mishnah tells us we have to learn 4 Psukim from Sefer Devarim that talk about Yetziat Mitzraym.The Haggadah brings those Psukim, and then uses other Psukim to explain each one of those 4 Psukim.The 2nd Pasuk from Devarim talks about the torture the Egyptians put us through - but to explain this Pasuk, the HaHaggadah doesn’t bring any Pasuk that talks about actual torture - but rather it brings the Pasuk where Paroh says “Let’s outsmart them!”.Is this the most terrible thing the Egyptians did?Why does the HaHagaddah bring this Pasuk to explain the "torture" we went through??And on top of that - by understanding what exactly goes on in the beginning of Sefer Shemot - where the Torah says that "A new king rised on Mitzrayim..." and he enslaved Am Yisrael - there's an incredible lesson the Haggadah teaches us about our history in this small part!!
Passover #Pesach #Pessach
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In Parshat Tzav we find one of the super unique Ta'amim (Trops) that we have - a Shalsheles - שלשלת.
The other places the Shalsheles appears are in Sefer Bereshit, where each time it appears is a very dramatic moment.
This week it appears during the Psukim where the Torah tells us how Moshe was preparing Aharon to take over the job of the Kohanim.
Interestingly, seeing the Shalsheles in this week's Parsha, it's very unclear what's do dramatic about this moment!
Why is this moment so dramatic?!
And what's the incredibly deep reasoning behind this Shalsheles, and the other places - that are all connected?
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In parshat Vayikra we discuss a lot of the main Korbanot (Sacrifices).
Most usually a Korban is brought when someone sins a sin that is considered between them and God בין אדם למקום. And when someone sins a sin between them and other people בין אדם לחבירו, most usually they get a punishment or fine.However, at the end of the Parsha, we find a Korban that is brought when a person harms other people - a Korban for a sin between people.
Why does a person have to bring a Korban when he sins a sin between people?
And more than that, what’s so unique about this situation - what’s so “special” about this act that the person did - that it requires the person to bring a Korban??
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Parshat Vayakhel begins with a very interesting verb - "Moshe gathered Am Yisrael" - why does the Torah need to tell us that Moshe gathered Am Yisrael?
Can't we assume that they were gathered - like every other time Moshe spoke to them??
What it the meaning of this "gathering"?
And why is so important now to "gather" Am Yisrael?
And what are communities about?
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This week we find the very famous Psukim of “Veshamru Bnei Yisrael” - ושמרו בני ישראל that we say every Shabbos.
Interestingly, when we look inside the Torah, we find that these Psukim, are actually repeating an even stronger commandment that came just before.
What are these Psukim really about?
And why are they repeating??
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At the end of the Parsha, after everything was commanded - the Aron, the Shulchan, the Menorah, the big Mizbe'ach, the Mishkan itself and even the clothes of the Kohanim and how to prepare them for work - suddenly after all this, the Torah decides to tell us that there's also a small Mizcbe'ach inside, that is meant for essence.
Why does the Torah bring it only now? After everything??
Shouldn't it be brought together with the Shulchan & Menorah??
What's the (incredible) purpose of this Mizbe'ach??
And how does this all connect to Purim??
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This week we start reading about the building of the Mishkan (Tabernacle).
The Mishkan was somewhat of a tent, and as a tent in the desert, it also had a cover to it, called "Yeri’ot".
However, very interestingly, the Mishkan didn’t have only one cover. It actually had three or maybe even four different covers!
And not only did it have different covers, the outer cover was actually made out of a very rough and perhaps even ugly material from goats...
What’s this all about??
What is the purpose of these covers and what does it teach us?
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In Parshat Mishpatim we find many commandments. The Parsha has a certain frame, a certain structure to it, and part of it is having the commandments split into different paragraphs (Parshiyot).
In one of those Parshiyot we find 3 mitzvahs that it's hard to see the relationship and connection between them - the commandment not to bring an offering to an idol, the commandment to not mistreat a Ger (a foreigner that came to your land) and the commandment not to mistreat a widow and an orphan. Besides understanding the connection between the commandments, each one of those commandments for itself isn't clear with the wording itself in the Pasuk.
As discussed in this video - there's actually a very deep connection between the commandments and understanding what each one is about - as they are the opening to the more "social" Mitzvahs we have.
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We all have a picture in our mind of what happened at Har Sinai - Moshe Rabeinu standing at the top of the mountain, receiving the Luchos, while Hashem speaks to Am Yisrael - that's what we've been taught since kindergartten.
However, when looking in the Psukim, this is not what's described!
And more than that, Hashem seems to keep on telling Moshe to go up onto the mountain, and then down - again & again - what's this all about??
Where was Moshe during Mamad Har Sinai?? How should you really picture what was going over there?!
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This week, after Am Yisrael gets to see Hashem's incredible miracles and mighty-hand during Kriyat Yam Suf, we find them complaining about not having water and not having bread & meat - and you really need to ask - how can they go from seeing Hashem's might & glory, to complaining that they're going to die? And it's one thing to complain once, for the water - but after they see that Hashem gave them water in a miraculous way - they go and complain about not having bread & meat??
However, you also need to ask - what were they thinking to themselves going into the desert with no food? Where on earth were they supposed to get bread & meat from??
What exactly is going on over here in the beginning of the story of the Man (Manna)??
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At the end of the Parsha, we find 2 known Parshiyot (paragraphs) that are 2 of the 4 Parshiyot we place in the Tefillin (phylacteries) that we wrap\wear every day.
The obvious question is - what's so special about these Parshyot, that they deserve to be put in our Tefillin?
But more than that, looking in the Psukim themselves, we see something very confusing. Hashem commands Moshe to tell Am Yisrael about the Mitzvah of Sanctifying all the firstborns, however, Moshe then proceeds to tell Am Yisrael about the Mitzvah of celebrating Pessach for 7 days and not eating Chumetz, and only after that, in the next Parshiya, does he tell them about Sanctifying the firstborn.
What's all this about??
Why does Moshe change from what Hashem said?!
And what's so special about these Parshyot?!
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In this week's Parsha Hashem commands Moshe on the the first 7 of the 10 Plagues.
The first of the 10 Plagues is the "Plague of Blood".
The very obvious question is - why is this the first plague?
What's so special\unique about it - that it's the first one?
But the question intensifies, since in last week's Parsha, Hashem already commanded Moshe to turn water into blood, but that was as a "Sign" (אות) for Am Yisrael themselves, to make them believe that Hashem sent Moshe.
So what exactly is this "act with blood" - is it a plague? Is it a sign for Am Yisrael?
Are both actions - from last week, and this week - the same action of different ones?
What's the "Plague of Blood" about?!
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As Moshe receives his mission to go and lead Am Yisrael out of Mitzrayim, he gets into a log conversation with Hashem, and in it, he says that no one will believe him. To that Hashem responds and gives him a few miracles to preform as proof.
When Hashem instructs him these miracles, He starts off with asking Moshe "What's that in your hand?", and Moshe replies simply "A staff".
This is a very strange Pasuk to say the least, since of course Hashem knows what's in Moshe's hand, and so does Moshe.
But like with other places where Hashem asks the obvious (like when he asks Adam "where are you?" or when he asks Kayin "where's Hevel?") - there's a lot more to this question than what meets the eye!
What's behind this question?
What does it teach us?
And why is this one of the most fundamental questions we need to ask ourselves?!
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Just before Yaakov dies, Yosef brings over his sons to receive a blessing from Yaakov.
When Yosef brings them over, the Torah says a few very confusing Psukim in regards to Yaakov's health\physical condition.
At first the Torah says that Yaakov sees Yosef's sons, and asks - who they are.
Then the Torah says that Yaakov is old and therefore he can't see.
But then again Yaakov says himself that he never thought he'd get to see Yosef, let alone see his descendants...
So which is it - can Yaakov see or not?
Is he blind?
If the Torah says "he can't see", therefore he's blind - but it seems that he says he can see?!
What's going on over here?
Obviously there's a great learning here - since the Torah emphasizes this!
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In this week's Parsha, Yosef finally reveals his true identity to his brothers - and lets them know - that he is the brother that they have sold years ago.
The Torah then tells us how the brothers went back to their father - Yaakov - and after telling him that Yosef is still alive, at first, he didn't believe.
The Torah then describes how the brothers told Yaakov everything that Yosef said, and Yaakov saw the wagons Yosef sent - and then Yaakov finally believed.
What exactly was in the words that the brothers said, that made Yaakov believe?
Why were the wagons so important for getting Yaakov to believe and understand - that Yosef is really still alive!
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After returning from Mitzrayim (Egypt) the first time, the sons of Yaakov tell him everything that has happened to them and that if they come down to Mitzrayim again without the little brother, they will be killed. Yaakov of course get upset, but then Reuven steps up and tells Yaakov that he'll be in charge, and if he doesn't bring Binyamin back, Yaakov can kill 2 of Reuven's sons (!).
Yaakov doesn't really answer Reuven, and the Torah continues to tell us that there's a really strong famine in the Land of Yisrael, and they have to go to get more food.
Only then does Yehuda step up and makes a guarantee to Yaakov that he will return Binyamin.
This offer by Yehuda seems to do the job and Yaakov is finally convinced to let Binyamin go.
What are these offers by Reuven and then by Yehuda??
Why doesn't Yehuda step up right away when Reuven does??
And how come Yehuda's offer calms Yaakov down?!
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This week we begin the Parashot that follow the story of Yosef, till the end of the Sefer.
Interestingly, just as Yosef's story picks up with the drama of selling him to Mitzraim, the Torah pauses his story, and we turn to Yehuda, and read about what happened to him after the sale.
Why is story even relevant??
Why now, in the middle of the drama around Yosef??
What's this story of Yehuda stepping away really about??
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This week we read about the battle between Yaakov and the Angel of Eisav.
During that battle, the angel touches Yaakov on his thigh and that causes Yaakov an injury that leaves him crippled - and the Torah tells us Yaakov left the battle victorious, but limping.
Then, it seems that Torah "pauses" the story and tells us something important - "This is why the Sons of Israel do not eat Gid Hanasheh" - and of course, reading this Pasuk, there's a lot of questions to be asked, on top of all - why does the Torah pause the story for this?
What's so significant about this injury? And why is it so significant, that we refrain from eating a certain animal-body-part because of it??
What's going on here?
What's this all about?!
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This week we read about Yaakov having to escape.
But not escaping from the Land of Israel - from his brother - but rather escaping from Lavan’s home back to the Land of Israel.
Why is Yaakov escaping again?
Why is it so important for him to “escape” and not leave peacefully and say goodbye?!
Why is he described as a thief?
How is all this deeply connected to Yaakov's mission in the world?
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This week we read about Yitzchak going to Grar, due to famine in the Land of Israel.
As he gets there, Hashem is revealed to him and says to him, not to go down to Mitzraym (Egypt).
The obvious question on this is - why does Hashem need to tell him that?
Who said he's on his way to Mitzraym?
When Avraham went down to Mitzraym due to famine, he went directly there - and now Yitzchak went to Grar - so why does Hashem need to tell him to stay in the Land of Grar, and not go to Mitzraym?!
What's this whole story about - what is Yitzchak doing in Grar??
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This week we read about Avraham sending his servant Eliezer to go find a wife for Yitzchak, because he doesn't approve of the women who lived there in Canaan by them. You really have to ask - what's the story here - why does Avraham care so much about getting Yitzchak a wife from where he was born, it's not like the people there are better!! Avraham was the only G-d worshiper, everyone else where idol worshipers - plus we know his family - Lavan and Be'tu'el were big liars! So what's the deal??
He can't find any good wife for Yitzchak, there, where they live?!
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This week we read about the destruction of Sdom (Sodom). Before HAshem goes to destroy Sdom, he turns to Avraham and tells him about his plans.
There's many questions to ask about this, but on top of all - why does Hashem feel like he "has to tell" Avraham about it - as the Torah says that Hashem said "Do I hide things from Avraham? No, I don't..." - where is this even coming from??
And more so, in the end of the day, Avraham's long prayer and plea didn't even help to save Sdom!! So what was this all about??
What's going on here - what is this story really about?
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This week's Parsha famously begins with Hashem telling Avraham Avinu to leave his land, his homeland and his home, and head towards the land that "He will show him".
Since kindergarten we've been taught that this is an incredible step in faith that Avraham takes, to show his commitment to Hashem.
However, when you look at the end of last week's Parsha, we can clearly see that Avraham was already on his way to the Land of Israel!! Not only him, but also his father, nephew and all their families!
So why are we treating the fact that Avraham goes to the Land of Israel, as if it's some "big step" by Avraham?? He was already on his way there before Hashem even told him!!
What's going on over here - why does Hashem need to tell him to "go there", if he's already going there?!
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This week we read the very famous story of Noach's ark.
At the end of the story, we find Hashem commanding Noach to leave the ark - and this is a very interesting commandment to say the least - because why does Noach need to be commanded to leave the ark??
He can't wait to leave it - he's been doing all these tests with the raven and then the dove - to see if he can leave, so why does Hashem need to go an command him to leave the ark?
What's behind this commandment to leave the ark?
And what can we learn from the entire process Noach goes through with the raven and the dove?
לע״נ חיה בת שמואל ורבקה ע״ה In Memory of Clair Pfeffer A"H
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➡️ Tuvia and Yitzi talk Parsha; Bereshit בראשית Bereshis Genesis Book of Genesis
This week we find the very famous story of the "Creation of Chava", creation of the woman.
As with all stories in the Torah, there's many many levels and layers to these stories and they're extremely deep, but we have to also try and understand them on the basic level of the context, the text and the Hebrew words the Torah uses - and in this case - there's many questions to ask.
Firstly, we have to understand, why does the Torah even tell us this story - why does the Torah bring the story of creating the woman, and how is this connected to the fact that it comes right after G-d places Adam (the first man) in the world and commands him to work and develop the world.
Secodnly, G-d is looking for an Ezer Kengdo (עזר כנגדו) for Adam, but what does this term of Ezer Kengdo, even mean??
But above all, this story ends with a Pasuk (a verse) that's totally out of place, and seems to not at all be part of the story of creation - what is this entire Pasuk doing here??
So what's this story of the "Creation of Chava" really about ?!
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At the end of the Torah, Moshe's final words to Am Yisrael is a blessings he gives over to all the tribes.
Looking in the Psukim, we see that Moshe blesses every single tribe individually, meaning, he gave 12 Brachos.
However, the Parsha begins (and is also called) with a reference to a singular Brucha, a singular blessing - Vezot Haberachah - "This is the blessing".
So what is it? Did Moshe give many Bruchos, or just one? We see it's many, so why is the Torah calling it one?
What is all this about and what is Moshe's final message to Am Yisrael - as he gives over the blessings??
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This week we read the one before last Parsha, which is very famously a poem, told over by Moshe, about what will happen in the course of the years to follow.
Last year we discussed the poem itself.
What is it about and why is Moshe ending with a poem - you can watch it here - https://youtu.be/EVsLQllHWz8
This year we discussed the opening of the Poem - why does Moshe open it that way.
Although very poetic, one should still ask - why does Moshe talk to the sky and then the earth, and then follows it up with a few other “opposites” he talks to.
What does this have to do with the message of the poem and why does Moshe use this language to start it off??
And how's this connected to the time of year we're in - just between Yom Kippur and Sukkot??
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➡️ Tuvia and Yitzi talk Parsha; Vayelech Yom Kippur \ פרשת וילך עשרת ימי תשובה יום כיפור
In this week's Parsha Moshe commands Am Yisrael the Mitzvah of "Hakhel", the Mitzvah of gathering all of Am Yisrael - men, woman and even the infants - to Beit Hamikdash once every 7 years, during the Sukkot holiday after the Shmita year.
There's many questions to ask about this Mitzvah, but focusing on just a few, we first have to ask why is Moshe commanding this Mitzvah now - the one before last Mitzvah in the Torah? Why here, just as he's handing the leadership over to Yehoshua?
But on top of that we have to ask - if it's such an important event - then why only once in 7 years?
And if already we're having it during Sukkot, why not have it in the Sukkot of the Shmita year - when everyone is more available? Why now, after Shmita, when all farmers are busy getting back to work??
And how is all this connected to Aseret Yemai Tshuva (10 days of repentance) we're in and to Yo Kippur next week??
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➡️ Tuvia and Yitzi talk Parsha; Nitzavim \ פרשת נצבים וראש השנה
This week we find once again Moshe presenting to Am Yisrael a choice - choose life & good, or choose death & bad. However, unlike back in Parashat Re'eh, here Moshe also adds that Am Yisrael should choose life!
This raises 2 huge questions:
A. Want kind of a choice is it, if Moshe says to choose one of the options?? Where exactly is the choice??
B. But more than that, who on earth would choose death?? What kind of a choice is this??
What exactly is going on here, what is this choice about?
What is Moshe telling Am Yisrael?
And how is this connected to Rosh Hashana??
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➡️ Tuvia and Yitzi talk Parsha; Ki Tavo \ פרשת כי תבוא \ כי תבא
This week, apparently something very important happens, because Moshe declares to Am Yisrael that "today you have become a nation".
Wouldn't it make more sense to consider the day of receiving the Torah, or the day of leaving Egypt, as the day Am Yisrael became a nation??
What exactly happened TODAY??
What makes it THE defining moment that turns us into a nation?!
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➡️ Tuvia and Yitzi talk Parsha; Ki Teitzei \ Ki Tetze - כי תצא
This week we read about the commandment, that when one builds a new home, they should make sure to have a fence, or a banister, on the roof - to protect people form falling - G-d forbid, someone would fall and die...
Thinking about this Mitzvah and the way the Torah frames it - you really have to wonder - this is THE mitzvah the Torah commands on, as someone builds a new home??
There's plenty of Mitzvahs for the home, like Mezuza, or learning Torah at home - so why is this the Mitzvah the Torah emphasizes when someone builds a new home??
On top of that, the Torah connects to this Mitzvah, the Mitzvah of כלאים, of sewing a seed into your vineyard, which is forbidden.
How is connected to building a new home and having a fence on the roof?
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➡️ Tuvia and Yitzi talk Parsha; Shoftim - פרשת שופטים
This week we read the very famous commandment of תמים תהיה עם ה׳ אלוקיך.
The concept of being "Tamim" is often seen as being simple in your ways with Hashem. Being simple is often understood as having "simple" faith "don't ask, don't search" just accept things as they are.
But if that is what we are being commanded, how does that go together with everything else in Judaism??
Judaism is all about growing through learning, searching and asking. It's about knowing more, not knowing less!
How does that actually go together with being simple??
What exactly does being תמים actually mean?
Is it better to be ignorant or knowledgeable...??
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➡️ Tuvia and Yitzi talk Parsha; Re'eh - פרשת ראה
This week we read about a time when a false prophet comes along, and after doing some kind of supernatural sign, tries to get Am Yisrael to worship idols.
You’d think, that the Torah would give us some rules & tools, to figure out if this person is lying, especially since this person carries out a supernatural sign - and this is one of the ways we test to see if a prophet is telling the truth (as we’ll learn next week) - but the Torah does no such thing.
Instead, the Torah just tells us “don’t believe the prophet, Hashem is testing you”.
Which makes the question even bigger - how are we supposed to know it’s a test - if we don’t have the tools so cope with this situation??
How is Hashem testing us, but not giving us the way to understand it’s a test??
What’s going on here - and how is this very important topic - relevant for us today??
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This week Moshe continues his speeches to Am Yisrael, and tells Am Yisrael they're about to enter a land with strong nations - but we shouldn't worry, since Hashem will take care of them - and throw them out of the land for Am Yisrael.
However, then Moshe proceeds to say that we shouldn't think we deserve the land, because we don't and rather it was those nations that behaved terribly and therefore were thrown out. And besides that, there's also the promise Hashem gave Avraham, Yitzchak & Yaakov that Am Yisrael we return to the Land...
So what's going on here?
Do we not deserve the Land??
What's our right for the Land of Yisrael??
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This week we read about the famous Mitzvah\Halacha of בל תוסיף and בל תגרע - not being allowed to add or subtract from the Mitzvos that we were commanded.
It's understandable why one shouldn't subtract from the Halachos, but why shouldn't a person be allowed to add things from their own will?
What's wrong about that??
But even more than that, when looking in the Psukim, it's very clear that this rule is somehow related to what happened to Am Yisrael in בעל פעור (Ba'al Pe'or) where Am Yisrael were led into idol worshiping by the women of Midyan.
How are these things connected?!
What is this rule of בל תוסיף and בל תגרע all about??
Parashat Vaetchanan \ Va'etchanan ואתחנן דברים פרשה
לע״נ ר׳ אנשיל בן אברהם יעקב ז״ל
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Sefer Devarim begins with a very interesting introduction to the Sefer, and when reading the Psukim, you really have to ask:
A. Who's talking - is this Moshe giving a speech from his will, or did Hashem command Moshe to give this speech??
B. Why does the Torah go into so much detail where exactly Am Yisrael are?!
➡️ Tuvia and Yitzi talk Parsha; Devarim \ Dvarim - פרשת דברים
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➡️ Tuvia and Yitzi talk Parsha; Massei \ Massay - פרשת מסעי
This week we read about the ערי מקלט (the Cities of Refuge) that someone who murdered non-intentionally has to "run" to, so that a blood-relative of the murdered person, won't catch up to the murderer and kill the murderer in return.
But this brings up an obvious question - why does the murderer have to escape to the עיר מקלט to save themself from the blood-relative - just don't allow the blood-relative to kill the murderer!!
Why are we forcing the murderer to run to the Refuge City??
And if you'd want to claim it's a punishment - well, this isn't the punishment yet - this is before the court case has even happened...!
And besides, why force the murderer to go to an עיר מקלט, and not just stick them in prison?!
What's this "running to the Refuge City" all about...?
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➡️ Tuvia and Yitzi talk Parsha; Matot \ Matos - מטות
This week we find the very famous story of the 2.5 Shvatim (tribes) asking to stay on the other side of the Jordan River.
When Moshe hears their request, he gets upset, but unlike you'd think - he doesn't get angry at them for not wanting to enter the Land of Israel. Rather, he's angry that their request, might make the rest of Am Yisrael nervous about entering the Land of Yisrael - and we'll get a 2nd situation similar to the Meraglim...
Why doesn't Moshe care about them not wanting to enter the Land of Israel?
But on top of that, it's clear from the Midrashim, that they did do something wrong at the end of the day, even with the deal they did with Moshe - so if they have a deal - what's so wrong about this?!
What's actually going on here with the 2.5 Shvatim??
לע״נ אריאל מיכאל בן מנחם מנדל
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➡️ Tuvia and Yitzi talk Parsha; Pinchas - פנחס יז בתמוז
In Parashat Pinchas we have the famous Korbanot, that we read every day, Shabbos, Rosh Chodesh & Chag.
These Psukim seem very much out of place - since they're more relevant to Sefer Vaikra - not here, in Bamidbar!
So what are these Psukim doing here?
Why now?
And how are they connected to the stories that come just before - Yehoshua replacing Moshe & the story of "Bnot Tslofchad" (the daughter of Tslofchad)?!
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➡️ Tuvia and Yitzi talk Parsha; Balak - בלק
In the beginning of the Parsha we find Balak trying to convince Bilaam to come assist him with his battle against Am Yisrael.
Even though Balak sends over important people and offers Bilaam a lot of money & honor, Bilaam says that he will not go, with out Hashem's permission.
After sending for Bilaam a second time, and Bilaam saying again that he depends on Hashem's will, Hashem tells Bilaam in a dream - that if they came to call him, he should go.
Yet, with all this, Hashem is upset with Bilaam for going to Balak - and we refer to Bilaam as a Rasha - a very wicked person...
What's going on??
Didn't Hashem tell him to go to Balak?!
Bilaam sounds like a real Tzadik - that only cares about Hashem's will - so why is Hashem so angry at him?!
This week, Moshe Rabeinu in one of his last speeches to Am Yisrael refers to "this Mitzvah" and says that it's not far away, up in the sky or over the seas, but is in Am Yisrael's hearts to do.
What Mitzvah is Moshe Rabeinu talking about?
But further, when reading the psukim, it raises the contrast to when Am Yisrael got the Torah, and they said the famous "נעשה ונשמע", "We shall do and (only then) we shall listen", and it seems that here Moshe is describing the exact opposite situation - where Am Yisrael will complain they need someone to go bring it to them and explain it all and only then they will do it...
What happened to Am Yisrael? Why is Moshe describing such an opposite attitude??
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➡️ Tuvia and Yitzi talk Parsha; Ki Tavo (כי תבוא)
This week we read about the Mitzvah of Bikurim.
As part of the Mitzvah, a person is commanded to stand in the Mikdash and read out Psukim from the Torah that describe and summarize Am Yisrael's history - the same Psukim we read during Seder Night from the Hagadah.
Why is it, that in the Mitzvah of Bikurim, a person is commanded to do so?
What's so monumental about this occasion?!
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➡️ Tuvia and Yitzi talk Parsha; Ki Teitze (כי תצא)
This week we read about the Miztvah of not being late in fulfilling a Neder (a vow) a person takes upon themself. Why does the Torah emphasize the time aspect? Why doesn't the Torah just say "make sure to pay up"...?
And even more than that, the Torah says, that if a person doesn't pay on time, it's a sin, and if a person doesn't vow at all - then there's no sin - why does the Torah have to tell us that?
What's even the thought that a person would sin, if they don't vow...?!
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➡️ Tuvia and Yitzi talk Parsha; Shoftim (שופטים)
This week we read about the commandment that the Leviim shall not to receive a portion of territory when the land of Israel is split up by tribe.
One may understand the value in Am Yisrael bringing Trumot and Maasrot (תרומות ומעשרות) to the Levi'im who are dedicating themselves towards representing Am Yisrael in various spiritual tasks.
But, why should that make the Levi'im not deserve there own land?
What is the problem with the Leviim getting a territorial portion just like all the other tribes??
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➡️ Tuvia and Yitzi talk Parsha; Re'eh (ראה)
This week, Moshe Rabeinu commands Am Yisrael, that once they come to the Land of Israel, they should destroy the idol worshipping that there's there, and Moshe continues with saying "And you should not do that to Hashem"... What is Moshe saying -- is there even a thought to do something like this to our Mitzvot, to the Mishkan??
What does Moshe mean with this commandment?
How important is it, to have a Place for to go to?
And how does this connect to Chodesh Elul?
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➡️ Tuvia and Yitzi talk Parsha; Ekev (עקב)
In this week's Parsha, Moshe Rabeinu teaches Am Yisrael the "simple" things Hashem asks from us. The "simple" requests Hashem has from Am Yisrael.
The big question about this Pasuk, that was already raised in the time of the Gmara is, why does Moshe make it sound like a small request?
The Pasuk basically lists everything we have to do, yet Moshe says it in a very casual way - why is that?
And what really does Hashem want from us?
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➡️ Tuvia and Yitzi talk Parsha; Va'etchanan (ואתחנן)
This week we read one of the most famous, most fundamental Psukim in our tradition - the Pasuk of Shma'a.
Reading through the Psukim, you can't not notice that the way Moshe says the Pasuk, actually isn't as dramatic as we would have thought. He just says it, as part of the flow of his speech, with nothing special around it.
So how come this Pasuk became such an important part of our life?
What is about Shma'a Yisrael, that makes it so special?
לע״נ ר׳ אנשיל בן אברהם יעקב ז״ל
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➡️ Tuvia and Yitzi talk Parsha; Devarim (דברים)
This week we start Sefer Dvarim, Moshe begins his final speech to Am Yisrael, telling over what happened in the desert and preparing them for entering the Land of Israel.
For some reason, Moshe doesn't begin with telling the story of Yetziat Mitzraym (the Exodus) or from Matan Torah (Giving of the Torah), but rather from when Am Yisrael were told to leave Mount Sinai. But even more surprising is the harsh language Moshe uses describing the commandment to leave Har Sinai and move on "Enough sitting at this mountain!!".
Why refer to Har Sinai - the place they received Torah - like that?? And why does Moshe choose to begin his speech from that point in time?
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➡️ Tuvia and Yitzi talk Parsha; Matot Masei (מטות מסעי)
This week's Parsha we find the last mission Hashem gives Moshe - to avenge what Midayan did to Am Yisrael.
This is a very odd "final mission" for Moshe, first of all we know revenge is something we are usually forbidden to do, but especially Moshe who's family is from Midyan and spent so many years there, owes them much gratitude.
So why is he chosen for this mission and especially why is this the last mission of his life?!
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This week our Parsha begins with the special reward Pinchas receives from G-d for his actions. Surprisingly this reward is the "covenant of peace".
This raises a big question - why would a zealot, that seemingly took violet action at the heat of the moment, with no due process, be called a man of peace??
Even if his actions were justified, Peace is not the trait we would use to describe this violent action... So why was Pinchas, of all people, rewarded this "Brit Shalom", the covenant of peace?
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➡️ Tuvia and Yitzi talk Parsha; Balak פרשת בלק
This week we find the famous story of Balak calling over Bila'am in order to curse Am Yisrael, and Bila'am ends up Blessing Am Yisrael instead.
As we know, these Blessings became an important part of our tradition with the Gmara suggesting we should say it every morning, together with Kriyat Shma'a (but rejects the idea for a technical reason), but part of them did find their way into our Siddur every morning.
The big question is - what's so special about these Blessings?
And even more so, we have to keep in mind who the person saying these Blessings is - it's the most wicked person that even the Gmara says - there's no end to the bad things you can say about Bila'am.
So how did these Blessings end up becoming such an important part of our tradition and history??
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➡️ Tuvia and Yitzi talk Parsha; Chukat (חקת)
This week's Parsha starts with the very famous Rashi in regards to Parah Aduma (פרה אדומה) being a Chok (a "Law" - חוק) a law that we can not understand.
There are many Mitzvot we can't or have a hard time to understand, so what is so unique about Parah Aduma that makes it the model example of a "Chok"??
But more importantly, why is there such a thing - a "Chok"? We know, from many areas in life, that people have more motivation and operate better when they understand the reasons behind what they are doing.
So what is the idea behind having laws that we can't and won't understand...?
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➡️ Tuvia and Yitzi talk Parsha; Korach (קרח)
This week we read about Am Yisrael challenging Moshe & Aharon's leadership.
Though after the ground opens up and swallows Korach and his crowd, you'd think that the message is clear and the story would be over.
However, the next morning, Am Yisrael come and blame Moshe for killing the people of G-D. Interestingly, Hashem tells Moshe to have each tribe bring a staff, and throughout the night, Aharon's staff blossoms and brings fruit.
This raises a big question - after all the wonders they have seen why is this the miracle that "does the trick" and convinces Am Yisrael to stop arguing about Moshe & Aharon's leadership?!
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This week we read about the Ma'apilim (מעפילים). The group of people who when recognizing the sin they had done of not wanting to enter Eretz Yisrael, decide to change their mind and get up and make there way over to the land. As we know, this was a bad idea and failed miserably.
This raises a big question - why was this such a bad thing to do? The Torah testifies that they regretted their ways, they seem to have done Tshuva, and now want to correct their mistakes and go without fear into Eretz Yisrael. What's so bad about that??
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➡️ Tuvia and Yitzi talk Parsha; Behalotcha בהעלותך)
This week we find a seemingly very bad sequence of events - going from the Sin of the Complainers (חטא המתאוננים), to the Sin of the Cravers (חטא המתאווים), through Moshe not wanting to lead on his own anymore and Hashem telling Moshe to gather 70 people to help him.
The gathering of the 70 people (future Sanhedrin) and the story of the nation craving for meat, are intertwined - as the Torah goes back and forth between what would seem two separate events.
Why are these two events so connected and linked to each other?
Why was this sin, of craving for meat, so terrible, that it brought about Moshe breaking down...?
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➡️ Tuvia and Yitzi talk Parsha; Naso
This week we read the famous Parshat Nesieim, that we also read on Chanukah.
Reading those very repetitive Psukim, you need to ask - why - why does the Torah elaborate so much, describing each of those Korbanot in great detail, even though all the Nesieim brought the exact same offering?!
And even more so - why did every Nassi bring the same exact offering??
Didn't each Nassi want to bring something unique that expresses themselves...??
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➡️ Tuvia and Yitzi talk Parsha; Bamidbar במדבר
This week we begin the Sefer Bamidbar, The Book of Numbers.And really when you look at our Parsha, you'll find lists over lists, number over numbers. Counting Am Israel like this, and counting Am Israel like that.Why does the Torah go into so much detail about the numbers and structure of Am Israel?
And even more so, we know from many sources that counting Am Israel is a bad thing, so why is there so much counting even going on to begin with??
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As Sefer Vayikra comes to an end, we would expect some kind of summary or last message of the book of Kedusha (holiness), the book of the Korbanot (sacrafices). Parshat Bechukotai actually starts that way, with the תוכחה, warning Am Yisrael of the consequences of not following the Mitzvot. However, that's not how the Sefer ends. For some reason, the Torah adds in one more chapter about the Mitzvah of Erchin ערכין and Tmura תמורה. Seemingly, a very technical chapter about how to evaluate things that are donated.
Why does this mitzvah suddenly show up here??
Why end Sefer Vayikra that way??
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➡️ Tuvia and Yitzi talk Parsha; Emor
Our parsha devotes individual paragraphs for each Chag, but when it comes to Shavuot, instead of focusing on the one day chag on the 6th day of Sivan, the Torah describes a chag that starts "After the Shabbat" (after the first day of Pesach) and contiues and develops for 49 days.
Is Shavuout actually a 7 week long Chag?
Why is it defined by being "After the Shbbat" and not by its date?
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➡️ Tuvia and Yitzi talk Parsha; Achrei Mot - Kdoshim
This week the Parsha begins with one of our biggest mission statement as a nation - Be Holy!
When we think about holly people, we usually think of people that are very spiritual, people that are disconnected from this world. But actually, looking when we read our Parsha, the Mitzvot that the Torah brings after the opening statement of "Be Holy", are the exact opposite. They're the more social, materialistic and even technical Mitzvot.
Why are these the Mitzvot the Torah teaches us now?
How do these Mitzvot lead us to being holy??
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➡️ Tuvia and Yitzi talk Parsha; Tazria Mezorah & Yom Hatzmaut
This week we read about Tzara'at - the part physical, part spiritual disease. Within Tzara'at, there's also the Tzara'at of the home - Tzara'at Habayt. Interestingly, the Torah starts the passage about Tzara'at Habayt with the very positive words of "When you will come to the land of Canaan, which I give to you for a possession, I will give you..." - and one has to ask - why does the Torah use words that sound like a blessing??
What's so positive about Tzara'at of the home??
And how does it actually teach us an important message for Yom Ha'atzmaut?
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➡️ Tuvia and Yitzi talk Parsha; Shmini
After months of work and 7 days of preparation, Am Yisrael finally reach the peak moment of the inauguration of the Mishkan. Just at that moment, suddenly a major tragedy occurs and Moshe responds with a very unexpected statement - "This is what G-d had (already) said: through those close to me I will be sanctified".
Rashi explains that Moshe is telling Aharon, "I knew this would happen, but I thought it would be me or you, now I see they are greater then us".
One must ask, Moshe actually expected a tragedy at this celebrative moment? Why??
And how does this connect to Aharon's response of silence?
לע״נ חיים אריה לייב בן ישראל הלוי דבורה בת אפרים
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➡️ Tuvia and Yitzi talk Parsha; Shvii Shel Pesach
Am Yisrael reach a great elevating moment after crossing the seas and breaks out into song. The midrash describes this moment as being so great that the simple maid saw a greater vision than Yechezkel the prophet.
We know the famous pesukim that describe in detail the great G-dly images Yechezkel sees, so why is there no such description here, if here they saw something greater??
What did they actually see there at the sea??
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➡️ Tuvia and Yitzi talk Parsha; Tzav & Pesach
The night before Am Yisrael left Egypt, they sat down for the first Seder. Although they were told to not leave their homes until morning, they were commanded to eat the Pesach sacrafice in a haste. בחפזון.
Why? Why eat in a rush when they have all night??
What's the value of rushing?
And how is this related to this week's Parsha - Tzav?
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➡️ Tuvia and Yitzi talk Parsha; Vayikra
This week we learn about a Godly covenant. We know of other covenants such as Bris Milah or Torah itself, but surprisingly this covenant is about SALT!
Why is salt so important? Why is it so critical for every sacrifice?
And on top of all, why is it defined with such a unique term "מלח ברית אלוהיך"...??
Sefer Shmot ends with Moshe putting the Mishkan together, and the Torah describes the Shechina coming down into the Mishkan.
This would be a fitting end for Sefer Shmot, but for some reason the Torah continues with 3 more Psukim, describing how the Cloud was used to guide Am Israel in the desert, telling them when to leave & travel, and when to stop and park.
Why does the Torah tells us this now??
Why is this the peak of building the Mishkan - and the last Psukim of Sefer Shmot??
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➡️ Tuvia and Yitzi talk Parsha; Ki Tissa
When we think of Matan Torah we often picture Moshe receiving the miraculous Luchot and bringing them down to Am Yisrael.
But the truth is, Moshe didn't actually receive the Luchot on Matan Torah. And even more so, those Luchot ended up being shattered by Moshe in to pieces at the bottom of the mountain.
However, when we seek to find a description of the time when we really received the Luchot, we can barely find a description of what should have been a dramatic moment, when Moshe finally brings us the Luchot, the ones, that this time, actually stayed with us for generations.
So when was the real Matan Torah? Why is this dramatic moment so undramatically described?
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➡️ Tuvia and Yitzi talk Parsha; Tetzaveh & Purim
In this week's Parsha, the Torah puts much emphasis on the clothes the Kohanim wore in the Mishkan & Mikdash.
Why does it matter so much what the Kohanim wore?? Aren't we always told not to judge a book by its cover?
And if the clothes are important, so why on Purim, the holiday in which we're supposed to reveal our inner selves, we dress up in silly costumes??
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➡️ Tuvia and Yitzi talk Parsha; Truma and Zachor
In this week's Parsha Hashem commands Moshe to build the Mishkan, and among the Holy Vessels, Moshe is commanded to build the Shulchan Hapanim, The Table, and to make sure there's ALWAYS Bread on it.
We know of other things that need to be always: The daily offerings, Korban Tamid, that symbolizes our connection to G-d, and the Ner Tamid, a constant light in the Menorah, that symbolizes the wisdom & Torah in the world, but why was there a need to have a Constant Bread?
What was this about??
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➡️ Tuvia and Yitzi talk Parsha; Mishpatim
This week the Torah teaches us the famous Halacha of cooking Milk and Meat together. When reading the Pasuk a major question comes to mind - if the topic is milk and meat - why does the first half of the Pasuk talk about the Mitzvah of bringing Bikurim (first fruit)??
And to make the question even greater, this packaging of Bikurim and Milk & Meet shows up again, word for word, later in Sefer Shemot!!
The exact same Pasuk!! So what's the Torah teaching us? Why are these two packaged together multiple times??
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➡️ Tuvia and Yitzi talk Parsha; Yitro
This one is deep...
After Am Israel witnesses a revelation no human has ever witnessed on Har Sinai, Hashem tells Moshe to teach Am Yisrael several laws about how Alters should be built. Building an Alter may be important, but why are these list of instructions given now??
Just after witnessing these great moments on Har Sinai...
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➡️ Tuvia and Yitzi talk Parsha; Beshalach
Our Parsha begins with a surprising pasuk "When Pharaoh sent the nation".
Really?? That's how you would describe what just happened?? Wouldn't saying "When Hashem took the nation out" be much more accurate?
That pasuk goes on to say that Hashem avoids having the nation confront war with the Plishtim since they may regret leaving, and return to Egypt. So, instead, they are confronted with the sea on one side and Egyptians on the other - how is that any better??
Further more, they end up fighting a war against their greatest enemy Amalek, at the end of the Parsha!
So what is this Pasuk actually saying??
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➡️ Tuvia and Yitzi talk Parsha; Bo
In this week's Parsha, after the ~200 years of slavery, Am Yisrael finally leaves Egypt.
As we all know, the first Pesach to ever be celebrated, was actually celebrated in Mitzraym, before Am Yisrael even left Mitzrayam - and this raises a huge question - what exactly were Am Yisrael celebrating during that first Seder Night in Mitzraym??
When we look at the Psukim, the question becomes even greater. We see Hashem commands Moshe to tell Am Yisrael all about celebrating Pesach, this year, and in years to come, including the Mitzvah of eating Matzos, again, before they even rushed to leave - before they even knew what Matos are!
So what exactly were Am Yisrael celebrating during that first Seder Night in Mitzraym??
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➡️ Tuvia and Yitzi talk Parsha; Va'era
Our Parsha begins with some of the most famous Psukim about Yetziat Mitzraym - the four לשונות גאולה, which are the basis of the Four Cups we drink on Seder night.
Yet, this dramatic speech Hashem sends Moshe to give, receives no response from Am Yisrael, they don't even listen because they are so occupied with the hard labor. This would seem like quite a failure, not the basis for Seder Night.
Why would Hashem even send Moshe to give a speech Am Yisrael wouldn't care about?
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➡️ Tuvia and Yitzi talk Parsha; Va'yechi
Moshe grew up in the palace, he even had a high and respected position as Rashi tells us, so how could one action of killing an unknown Egyptian cause Pharaoh to want to kill him, and make Moshe have to flee Egypt?
And what's the one word used again & again by the Torah, that helps understanding what made Moshe so unique?
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▶️ For all other Talks about the 39 Melachos of Shabbos, click here for the Playlist - https://www.youtube.com/playlist?list=PLao-RB7nZp4wr_Jzuj2fri7FakumNv3SV
➡️ Tuvia and Reuven talk Halacha - the 5th Melacha in the list of 39 Melachos - Dash Beshabbos (Threshing); דש בשבת
This is part 1 of a 2 part talk about Dash. We explain what exactly Dash is, and discuss separating a date from its cluster, grapes from their vine, eating nuts and milking a cow on Shabbos.
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▶️ For all other Talks about the 39 Melachos of Shabbos, click here for the Playlist - https://www.youtube.com/playlist?list=PLao-RB7nZp4wr_Jzuj2fri7FakumNv3SV
Tuvia and Reuven talk Halacha - the 4th Melacha in the list of 39 Melachos - Me'amer Beshabbos (to Gather); מעמר בשבת
We discuss why is this even considered a Melacha, and how important "gathering" is for us, as Jewish people. The main ramifications the Melacha of Me'amer has for today's life is gathering anything that is grown from the ground, whilst at the area where it was grown. We also started with a question on last week's video (https://youtu.be/UT8g4i7WJJ0) regarding sitting on a dead stump\tree trunk.
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Tuvia and Reuven talk Halacha - the 3rd Melacha in the list of 39 Melachos - Kotzer Beshabbos (to Reap); קוצר בשבת
We discuss what main ramifications the Melacha of Kotzer has for today's life, including issues with pots & plants at home or outside. Walking & running on grass. Climbing, leaning or sitting on a tree, and using a tree intentionally, or unintentionally (if a ball gets stuck on a tree or if you have a hammock tied to a tree).
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Tuvia and Reuven talk Halacha - the 2nd Melacha in the list of 39 Melachos - Choresh Beshabbos (Part 2); חורש בשבת
We discuss what other ramifications the Melacha of Choresh has for today's life, including dragging things in a yard, walking with a cane, high heels and pushing strollers.
We also talk about eating in your backyard, or your friends backyard. 4 important principles are explained during the talk - - Davar Sheino Mitkaven - דבר שאינו מתכוון - Psik Reisha & De'lo Nicha Lay - פסיק רישא, פסיק רישא דלא ניחא ליה - Mita'asek - מתעסק
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Tuvia and Reuven talk Halacha - the 2nd Melacha in the list of 39 Melachos - Choresh Beshabbos (Part I); חורש בשבת
What's considered Choresh (Plowing) - anything you do to soften the ground in preparation for planting or beautifying the ground in a way that would be helpful for planting, is considered a violation of Plowing. Some practicality discussed - playing in the sand, sweeping & mopping the floor and playing soccer on a field\grass pitch. Also briefly explain the important principal of "Melacha Sheina Tzricha Legufa" - מלאכה שאינה צריכה לגופה
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Tuvia and Reuven talk Halacha - the first Melacha in the 39 Melachos list is Zore'a (Planting). זורה בשבת
The prohibition is to put a seed in the ground, but the Gemara says very clearly that is not only planting seeds, but any initiation of growth including planting and grafting trees. Several applications for today's life, including eating outside on the grass on Shabbos, washing your hands over grass and dealing with flowers and vases. Also briefly explain two important principles in Halacha - Psik Raysha and Gerama. פסיק רישא וגרמא
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➡️ Reuven and Tuvia talk Halacha; An intro to Hilchos Shabbos, the Laws of Shabbos.
Where do the prohibitions of Shabbos originate and come from.
And what's the connection between the Mishkan and Shabbos.
לע״נ חיה בת שמואל ורבקה ע״ה
In Memory of Clair Pfeffer A"H
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➡️ Tuvia and Yitzi talk Parsha;
Bereshit We all know the famous conversation between Hashem and Kayin just after he kills Hevel, but when looking in the Psukim, we notice Hashem actually speaks to Kayn first even before the murder.
How does this conversation fit in to the flow of the story? Kayin, seemingly, didn't do anything wrong yet...
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➡️ Tuvia and Yitzi talk Parsha; Noach
The Torah defines Noach as a "Tzadik" (a righteous man), but surprisingly, when Hashem tells him he is going to bring destruction upon the world, Noach says nothing. Is that what we expect from a Tzadik??
Shouldn't he be standing up for his people like Moshe and Avraham do?? Why doesn't he daven? Why doesn't he try and save the world?
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➡️ Tuvia and Yitzi talk Parsha; Lech Lecha
In this week's Parsha we read about Avraham's great Emuna, following HaShem, leaving his homeland and family and coming to the Land of Israel. However, when he's faced with famine just after he arrives, he gets up and leaves to Egypt.
There, out of fear of getting killed, he comes up with a complicated and risky plan of pretending Sarah is his sister...
What happened to Avraham's great Emuna? Why didn't he stay in the land and trust Hashem who just sent him there? Why doesn't he Daven?
Why plan complicated and risky tactics to save himself from the Egyptians and not trust Hashem to protect him?
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▶️ Watch Rabbi Benji Levene and Tuvia discuss what Miracles are about - https://www.youtube.com/watch?v=neLsedY6RsU
➡️ Tuvia and Yitzi talk Parsha; Vayeira פרשת וירא
In this week's Parsha, we read about the famous story of the Ake'yda, the 10th Nisayon of Avraham. But, the great question about Hashem giving Avraham a Nisyaon, to test him, is - why??
Hashem knows everything, so He knows Avraham will succeed in the test - so why put him through a test to begin with?
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➡️ Tuvia and Yitzi talk Parsha; Chayei Sarah
This week we find the detailed and lengthy story of Eliezer going to find Yitzchak a Shidduch.
As we know, every single word, every single letter, in the Torah is important and has a reason - so why does the Torah elaborate and repeat itself so much in this story?
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➡️ Tuvia and Yitzi talk Parsha; Toldot
We all know that Eisav was an Ish Sade (a man of the field), an Ish Tzaid (a hunter).
But when we meet him, as an adult for the first time, the main thing we hear about him is that he’s tired (והוא עייף). Really tired. So tired, that he sees himself as about to die.
What is making Eisav so tired??
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➡️ Tuvia and Yitzi talk Parsha; Vayetze
This week we meet a "Dreamer", and it's not Yosef, it's Yaakov.
But as opposed to Yosef (and those around him) that dream about the future, Yaakov is seeing some image of the present.
Still, his dream, seems to take him by surprise, seems to be revealing something he didn't know. What is he surprised about?
and why does the Torah provide so much build up and detail about this dream?
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➡️ Tuvia and Yitzi talk Parsha; Va'yshlach
This week we learn about the battle Yaakov has with the angel of Eisav, but this angel is referred to as an "איש" (a man).
The Torah has told us about multiple encounters Yaakov had with angels always referred to as "מלאכים" (Angels), so why not use that term now?
Why call the angel a man? What does this tell us about the essence of this battle?
▶️ Watch Parshat Toldot - Eisav only caring and is all about the external - https://youtu.be/hn5xrMMqIIQ
▶️ Watch Parshat Vayetze - Yaakov's purpose and job in the world - https://youtu.be/AZVgTDY4xos
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➡️ Tuvia and Yitzi talk Parsha; Vayeshev
Yosef is the symbol of faith, no matter what he goes through, no matter where or how distant from home - שם שמיים שגור בפיו ("God's name is always upon his lips").
So how could Rashi say Yosef receives 2 more years in prison for putting his faith in the שר המשקים (Chief cupbearer)?
How could the symbol of faith be accused of not having faith?
▶️ Watch Rabbi Benji Levene and Tuvia talk about Chanukah and Jewish Identity - https://youtu.be/UAVmFhl6XbM
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➡️ Tuvia and Yitzi talk Parsha; Miketz
After 20+ years, Yosef finally meets his brothers, he recognizes them but they don't recognize him.
Yosef calls his brothers "spies", puts them in prison and begins working on a plan to get Binyamin to Egypt as well.
We would expect the reason behind all this to have to do with everything his brothers did to him in the past, but the Torah brings a different reason, Yosef's dreams: "Recalling the dreams that he had dreamed about them, Joseph said to them, You are spies.."
This is very odd, why is this so important to Yosef?
If the dreams are a prophecy they will happen one way or another, why would Yosef, jeopardize his father's health, just in order to fulfill his dream??
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➡️ Tuvia and Yitzi talk Parsha; Va'ygash
Finally after so many years, Yaakov reunites with Yosef. We would expect Yaakov to rush with excitement to Egypt to meet Yosef, but, when we read the psukim we see something else. Hashem has to reasure Yaakov and tell him not to fear to go to Egypt.
Fear?? Isn't this what he was hoping for?? But it doesn't stop there, when he finally meets Yosef, we see Yosef falling upon Yaakov in tears, but what does Yaakov do? Just stand there? And Rashi famously explains this phenomenon says that Yaakov was saying Kriyat Shma, that's why we don't see him respond. Really? After all these years, at this dramatic moment, now Yaakov is coincidentally busy with Kriyat Shma? And even if this happens to be time for Shema, why isn't Yosef saying it too...??
▶️ Watch Tuvia and Yitzi talk about Yaakov combining spirituality with materialism in Talking Parsha for Va'yshlach - https://youtu.be/aIpDPG59vl0
לע״נ ר' דוד בן ר' אברהם ז'ל
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➡️ Tuvia and Yitzi talk Parsha; Va'yechi
Yosef brings his two sons, Menashe and Ephraim, to receive a blessing from their grandfather, Yaakov. Yosef is careful to position Menashe, the older son, before Ephraim, but Yaakov insists multiple times, to change that order. Why does Yaakov care so much to put Ephraim first? What is the fundamental disagreement between them? What is Yaakov trying to teach Yosef?