Welcome to the mussar haTorah podcasts for Parshas VaYishlach. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings. The parsha has the famous incident of Yaakov wrestling with the "stranger". Rav Shmuel Beirnbaum z'l asks a question I never considered. Why didn't this "stranger" get into any fights with Avraham or Yitzchok yet have one with Yaakov?Rav Shmuel answers we need to look at what each of the Avos represented. Avraham represents chesed obviously because of all of the chesed he did. Yitzchok represents avodah because he was put onto a mizbach when Avraham was going to sacrifice him. (This is the reason why he was not able to leave Eretz Yisroel when there was a famine.) Yakov represents Torah as we see from the pasuk "ish tam yoshev ohalim". Additionally the "stranger" who wrestled with Yaakov was the yetzer harah as is indicated in Bereishit Rabbah 77:3. If someone is doing a chesed, the yetzer harah doesn't mind so much. The same goes for when you daven, especially when you daven like we usually do. However, when it comes to learning, the yetzer hara goes to work because we and it know that Torah is the antidote to the yetzer hara. This insight from Rav Shmuel gives us a powerful lesson for our own lives. Just as the yetzer hara specifically targeted Yaakov - the pillar of Torah - we often find our greatest resistance when sitting down to learn. Think about it: when was the last time you felt an overwhelming urge to check your phone while helping someone move furniture? Or when did you suddenly remember urgent errands while in the middle of davening? But when we open a sefer to learn... suddenly we're bombarded with distractions, tiredness, and urgent "responsibilities" that just can't wait.This is precisely because Torah learning has a unique power to transform us. As Chazal teach us, "I created the yetzer hara, and I created Torah as its antidote." The yetzer hara knows this better than anyone - which is why it fights so hard against our Torah learning.So the next time you sit down to learn and feel that resistance - whether it's sudden exhaustion, a flood of "urgent" thoughts, or the overwhelming need to organize your sock drawer - remember this lesson from Parshas Vayishlach. That resistance itself is a sign that you're engaged in something truly powerful. Like Yaakov, who emerged from his struggle with a blessing and a new name, we too can transform our battles with the yetzer hara into opportunities for growth.This has been another episode of Mussar HaTorah. Until next week, keep learning, keep growing, and remember - the harder the yetzer hara fights, the more important the battle. Thank you for listening. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

The medrash tells us on the night Rachel was supposed to be married to Yaakov Avenu, her father Lavan switched her sister Leah with Rachel at the last moment. This was something Yaakov anticipated and had given Rachel signs to identify herself. Rachel, sensing that Leah would be embarrassed, gave the signs to Leah so there would be no embarrassment.Later on in the pasha we see the story with Rachel, Leah, and the dudaim. When Rachel, who is at this point childless, asks Leah for the dudiam Reuven had picked for her Leah replies: תֹּ֣אמֶר לָ֗הּ הַמְעַט֙ קַחְתֵּ֣ךְ אֶת־אִישִׁ֔י וְלָקַ֕חַת גַּ֥ם אֶת־דּוּדָאֵ֖י בְּנִ֑י וַתֹּ֣אמֶר רָחֵ֗ל לָכֵן֙ יִשְׁכַּ֤ב עִמָּךְ֙ הַלַּ֔יְלָה תַּ֖חַת דּוּדָאֵ֥י בְנֵֽךְ׃She (Leah) said to her, Isn’t it enough that you took my husband? Would you also take my son’s jasmine flowers? Although Leah gives the dudiam to Rachel, it is done very begrudgingly. Why didn't Leah have hakaras hatov to Rachel for what she did at the wedding and happily give the dudiam to Rachel? This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

> כִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּרְכֵ֥נִי גַם־אָ֖נִי אָבִֽי׃> When Eisov heard his father’s words, he wailed a most loud and bitter cry, and he said to his father, Bless me too, my father.> (Berashis 27:34)Esav's crying was not the only expression of grief in Tanach. A few centuries later Moredchai does the same when he discovers the decree that Haman makes to destroy the Jews. (Esther 4:1). Chazal in Berashis Rabbah says the similarity of language shows Haman's decree was in retribution for Yaakov's actions toward Esav in taking Yitzchak's bracha. Rav Henoch Leibowitz asks, what exactly did Yaakov do wrong? He had rightfully bought the bracha from Esav. He wasn't stealing from Esav, he was taking what legally belonged to him. Perhaps the fault wasn't in Yaakov's motive, but in his action. That wasn't the case either because Yaakov wasn't drive by the desire for glory or greed. He realized Esav wasn't worthy of the birthright or the bracha. It would have been a disgrace for Esav to have either of those. Furthermore Yaakov's mother, Rivkah, saw via prophecy the bracha belonged to Yaakov. She all but physically forced him to enter his father's test to receive the bracha (see the Berashis Rabbah 65:15). We see Yaakov wasn't motivated by a personal agenda but by a holy mission; to rescue the bracha from his unworthy brother. If this is the case, what was Yaakov held accountable for Esav's suffering? Rav Henoch's father Rav Dovid Leibowitz, the founder of Yeshivas Chofetz Chaim explained that Yaakov was not punished for the pain the caused Esav. Rather he was punished for an infinitesimal shortcoming in not feeling sufficiently anguished that Esav had to suffer. It was impossible for Esav to keep the bechorah. However, Yaakov should have empathized to a greater degree with Esav's troubles. We can be sure he shed tears for Esav, and they were sincere, in Heaven those tears were examined and perhaps there were not enough of them or maybe they didn't flow from the deepest part of his soul. It was this minuscule lack of brotherly love that the Jews of Shushan were taken to task many years later. We see from here the lofty level of ahavah the Torah demands for us to have for our fellow man. Even though Esav was a liar and a murderer Yaakov was required to feel Esav's pain over the loss of a birthright he sold for a bowl of lentils. Somehow this, and more, were expected from Yaakov. All Jews regardless of if we feel they are worthy, deserve our love and our empathy with their pain. We may never reach the level of Yaakov Avinu we still have the obligation, within our capabilities, to live up to the Torah's standards and strive toward the goal of enhancing our love for and heighten our sensitivity for our fellow man. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

In the discussion between Eliezer and Rivkah, Eliezer asks Rivkah if there is a place to sleep overnight in her father's house. Rivkah replies that there is a place to stay. Rashi explains Rivkah is saying there is a place to stay many nights. When Lavan hears about Eliezer visiting he says "Why should you stand outside?" Onkelos understands the word "makom" as "a kosher place". Meaning there was space and proper conditions to sleep overnight. Avos D'Rabi Nosson records that just as the early Tzadikkim were pious, so were their animals. The camels of Avraham didn't want to enter a location where there was idolatry as the pasuk says "And I cleared out the house and the place for the camels". The Maharal explains Lavan's words are extra because Rivkah already indicated there was a place to sleep. Lavan is adding that the place is also clean of the tumah of idolatry. The passuk continues about the camels and they wouldn't enter until the house was cleared of all idolatry. They didn't want to be affected by the tumah of the idols. The safer Avi Mori explains that Onkelos is hinting to this Avos D'Rabi Nosson which brings the story about the donkey of Rabbi Chanina ben Dosa. His donkey was stolen and tied it up in their courtyard. When they placed wheat, barley, and in front of the animal it wouldn't eat or drink. The reason is the donkey didn't want to eat from food that was stolen or was untithed. They decided to let the donkey out of the courtyard. Once outside the donkey found its way to the home of Rabbi Chaanina ben Dosa and began to bray.Rabbi Chanina's son heard the braying and said to his father "That sounds like our donkey". Rabi Chanina says "open the door and let it eat or it will die from starvation." Wheat, barley, and water were placed in front of the donkey which it promptly began to eat and drink. Rabbi Chanina knew the donkey would not eat any food that was prohibited. This powerful connection between the animals of our forefathers and the donkey of Rabbi Chanina ben Dosa teaches us a profound lesson. Just as these animals naturally recoiled from tumah and prohibited items, we too must develop our spiritual sensitivity. The camels refusing to enter a house of idolatry and the donkey refusing stolen food demonstrate that when one lives a life of genuine kedusha, it affects everything in their sphere – even their possessions and animals reflect their elevated spiritual state.This lesson particularly resonates in our modern world, where we're constantly surrounded by various forms of spiritual tumah. Just as Rivkah and Lavan needed to emphasize that the place was "kosher" and clear of idolatry, we too must be mindful of creating proper environments for ourselves and our families. The sensitivity demonstrated by these animals wasn't merely a miracle – it was a reflection of their owners' dedication to truth and purity.The message for us is clear: we should strive to develop such spiritual sensitivity that we naturally recoil from anything that could compromise our neshamos. Whether it's the content we consume, the places we visit, or the company we keep, we should aspire to that level of natural aversion to spiritual impurity that even the animals of our great tzaddikim possessed.May we merit to learn from this parsha and develop our spiritual sensitivity, creating environments of kedusha in our homes and lives. This has been another episode of mussar haTorah. Join us next week as we continue our journey through the parsha, seeking to grow in our avodas Hashem.Thank you for listening, and remember to subscribe for more weekly insights from the parsha.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

This week the podcast is dedicated as refuah shelama for Meir Chaim ben Esther.In the Parsha we have the interesting scene when Avraham argues with Hashem regarding the fate of Sedom. Avraham (18:27) says the following:> Avraham replied and said, "Behold, please, I have resolved to speak to my Master,⁠ though I am but dust and ashes. Rashi points out that the use of the words "dust and ashes" refers to two situations that Avraham found himself in; first with rescuing Lot (dust because if not for Hashem he would have been turned into dust by the 4 kings) and the other (ashes) was when Avraham was thrown into the furnace by Nimrod. Why did Rashi have to explain this passuk with a drasha? Why couldn't he explain it by saying Avraham was insignificant like dust and ashes? Rav Wolbe Z'L explains that when you disregard your good qualities it is not humility, it is foolishness. True humility is when a person recognizes their positive qualities and realizes they are not a result of their deeds, but are something Hashem has given them. Therefore, there is no reason to be arrogant.People must be aware of their strengths to utilize them to their maximum potential. Rav Wolbe comments that his rebbe, Rav Yeruchum Levovitz, would say, "Woe to a person who is not aware of their spiritual deficiencies since they don't know what they need to work on. Double woe to a person who is not aware of their positive qualities since they don't know what tools they were given to achieve their potential."Despite Avraham's statement he was "dust and ashes" he spoke with persistence to Hashem hoping to save all of the cities and their inhabitants. Interestingly, Avraham wasn't punished or reprimanded for speaking like this. Moshe Rabbeinu was called the most humble man on earth (Bamidbar 12:3) but there were many occasions where Moshe "demanded" Hashem have compassion and forgive Beni Yisroel. Their humility did not cause either of them to disregard their positive qualities. Rather they used them for the sake of others. As I have heard from Rabbi Efram Goldberg or the Boca Raton Synagogue; being humble doesn't mean thinking less of yourself. It means thinking of yourself less. Let us take a moment to reflect on our positive qualities. With this knowledge, we may be able to make a difference in someone else's life. At the very least we will become cognizant of the tools we possess which is the first step toward reaching our potential.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

On Sunday, I was looking through some files and found the following dvar torah from a mailing list I have since joined called Mussar Moment. I read it again and still find it very powerful and I wanted to share it with you."Lech Licha,” Avrohom Avinu's journey upon Hashem's request, was one of our forefather's ten tests. Hashem promised Avrohom much reward for this action. The challenge of this situation seemed to involve the pain of leaving his family and hometown. However, the Ramban learns that there was more to it.The Ramban (Lech Licha 12:2) understands that Avrohom did not really need a commandment from Hashem to leave his home. He already did that by himself. Avrohom wanted to get away from the idolatry of his home and the persecution he experienced in his city. He left Ohr Kasdim with the intent to travel to Eretz Yisroel. However, he ended up getting delayed in Charan. Once he got knocked off course, he remained there for the time being. It was at this moment that Hashem appeared to Avrohom and asked him to leave and go to Eretz Yisroel.According to the Ramban, what then was the trying test of Lech Licha if Avrohom was ready to put this plan into action on his own? Why was Avrohom tremendously rewarded for this trek? It seems that this element of Avrohom's plans getting derailed in Charan was a big blow. He invested much inner energy to journey to Eretz Yisroel. So, when his travels only led him to Charan, he was emotionally spent. He was now possibly resigned to a life in Charan. Even when Hashem came to him with the mitzvah of Lech Licha, Avrohom had voices inside of him telling him not to go. Avrohom, however, rose to the challenge and chose to listen to the voice of G-d.Many times in life we are motivated to become better. Whether it is to be a more sensitive husband, to have greater dedication to Torah learning, or just to be more involved with chessed, our plans, too, sometimes get derailed. "I'm done!" is a common reaction. However, we should learn from Avrohom Avinu about life's journeys. Many times the journey first begins the second time around.In reflecting on this powerful lesson from Avrohom Avinu's journey, we learn that true greatness often comes not from our initial burst of inspiration, but from our willingness to begin again after facing setbacks. Just as Avrohom didn't let his delayed plans in Charan defeat him, we too must recognize that our spiritual journeys may take unexpected turns.Whether we're working on our middos, strengthening our relationships, or deepening our connection to Torah, the path isn't always straight. Sometimes we get stuck in our own personal "Charan" – a place of comfort that wasn't our intended destination. The real test lies in how we respond when Hashem gives us another opportunity to move forward.Remember, if you find yourself having to restart a journey of growth, you're walking in the footsteps of Avrohom Avinu himself. Every new beginning carries with it the potential for greatness, perhaps even more than the first attempt. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

The first pasuk of the parsha says:> אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃> This is the line of Noah.—Noah was a righteous man; he was blameless in his age; Noah walked with God.—There are three different ways the Rishonim use to explain what the Torah means by *Noah walking with Hashem*. One of the three is Targum who explains this means Noah walked in fear of Hashem and this was Noah exceptional quality was his *Yiras Shamayim* - fear of heaven. Rav Yisroel Meir Druck, shilta, explains this quality in the following manner. The Rema explains that fear of heaven is an overarching principle of the Torah and this ideal should be in everything that we do. If a person does this they will immediately be filled with awe and submissiveness out of constantly having fear of Hashem. The Vilna Gaon notes this is what is meant by Walking with Hashem. At every moment Noah sensed Hashem's presence. He also adds that Chanoch also achieved this constant awareness of Hashem's presence. Not too surprisingly, the avos also possessed this virtue. It was said about Rav Yechezkel Levenstein that one could see palpable hear of Heaven and perceive that Hashem was with him at every moment of the day. Rav Druck continues and that he heard a great person observe that if a person was alone in a room and wanted to sin and suddenly heard a rustle. The person then looks around to see who is making this noise. Eventually he realizes that it wasn't anyone but just the wind or leaves moving. At this point the person calms down reassured nobody is watching. It is at these moments in our lives we need to remember the rustle came Hashem who wanted to show him that He sees and is watching everything. Let's reflect on that powerful image of the rustle in an empty room. How often do we, like that person, feel relieved when we think no one is watching? Yet the lesson of Noah's life teaches us something profound - there is never truly an 'empty' room. Just as Noah walked with constant awareness of Hashem's presence, we too can strive to develop this level of consciousness in our daily lives.Whether we're in public or alone, making major decisions or going about our routine tasks, we can work on cultivating that sense of 'walking with Hashem.' This isn't meant to paralyze us with fear, but rather to elevate our actions and choices with the understanding that we're always in the presence of the Divine.Thank you for joining us today. Until next time, may we all merit to grow in our Yiras Shamayim, taking inspiration from Noah's example of walking with Hashem." This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

The first parsha of the Torah says (in perek 3 pasuk 3):וּמִפְּרִ֣י הָעֵץ֮ אֲשֶׁ֣ר בְּתוֹךְ־הַגָּן֒ אָמַ֣ר אֱלֹהִ֗ים לֹ֤א תֹֽאכְלוּ֙ מִמֶּ֔נּוּ וְלֹ֥א תִגְּע֖וּ בּ֑וֹ פֶּן־תְּמֻתֽוּן׃But of the fruit of the tree that is in the middle of the Garden, Elohim said, You shall not eat from it, neither shall you touch it, lest you die.Rashi comments that Chavah added extra restrictions to what Hashem commanded and this additional "chumrah" - stringency - caused Chavah to sin (the source of this Berashis Rabbah). The snake disproved Chavah's chumrah by pushing her until she touched the tree and nothing happened to her as a result of touching the tree. The snake told Chavah that just like touching the tree had no consequences, eating from the tree would have the same non-result.The Sifsei Chachmim further explains that Chavah had devised a logical theory explaining why these prohibitions existed; the tree had a poison that would kill not only by eating the fruit but also by touching the tree. When the snake disproved this she reasoned there was no danger of death from eating the fruit.Rav Henoch Leibowitz comments that Chavah's conclusion is difficult to understand. She creates her own reasoning and when it is disproved she eats from the tree; risking death! Logically, she should have rejected her reasoning for the prohibition and retained the commandment from Hashem. You would think that she should not have risked death by eating the fruit of the tree.Rav Henoch explains that human beings are blinded by arrogance and self-love. Even when they are faced with incontrovertible proof they are wrong, it is difficult for us to swallow our pride and admit we are wrong. Once Chavah set up her internal logic she could not retract it when faced with the truth. Despite the fact the only alternative was to reject Hashem's commandment and risk losing her and her husband's life.We must be careful to continuously study ourselves, and review our actions and thoughts with a skeptical and critical eye. By holding them up to the light of the Torah's truth and acknowledging our mistakes with intellectual honesty. Not only is it difficult to admit our mistakes to our peers, it may be even harder to admit them to ourselves.As we begin the new year a healthy measure of self-skepticism is the key to self-improvement. It is a powerful tool to ensure the bad habits we left behind on Yom Kippur do not reappear in our daily routines. Awareness of our fallibility and human shortcomings will enable us to acknowledge our mistakes with sincere humility and carry us a long way on our quest for perfection.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Netzavim-Vayelich. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's double parsha, Hashem tells Beni Yisroel of a time when they will be exiled and while they are there they will "call to mind". The Sforno comments that this "calling to mind" is not just a way of remembering past events. Rather it is a deep introspection by every Jew into their own subconscious. This self-reflection in needed to determine the motivations of every deed they have done. Once the motivating factors are determined, it can be established if they are according to what the Torah wants. This is the essence of teshuvah; a sincere introspection followed by an honest comparison of one's thoughts and deeds with the Torah's absolute standard of right and wrong.Although it may seem counter-intuitive, even the performance of a mitzvah requires a great deal of introspection. Banneinu Bachya writes in the introduction of Chovos HaLevovos he was hesitant to take on the task of writing his guide to the development of proper middos. This is because he felt he m ay have been wrongly motivated by pride. However, he concluded, after an honest soul-searching, it was laziness providing this "holy" rationalization and preventing him from writing this classic mussar text and what I consider one of the 4 pillars of mussar.Rav Henoch Leibowitz (z"l) comments: Could anyone have more moral clarity and understood themselves more than Rabbenu Bachya? This is a giant among giants who wrote the masterwork on "duties of the heart". Certainly he had a clear grasp over his own psylogicial make-up. However, we see that even he had plumb the depths of his self-concious to see what the true motivations were behind his thoughts and actions.How is it possible to search for and find our true motivation? Even though each person has their own complicated psychological code to decipher, the Torah assures us that everyone is capable of breaking the code. Hashem created all of us with the unique power of self-analysis. This great potential raises our responsibility to check all of our actions and correct them as well as the motivating factors behind themRav Henoch continues that it is a person's open-eyed confrontation with themselves the Seforno defines as the mitzvah of teshuvah. Though it may seem like a difficult process, it is not something that is beyond us as the pasuk says:> " כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא⁠־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא"For this commandment which I command you this day, it is not too hard for you, neither is it far off."By delving into and understanding our true intentions we can purify them and thereby improve our actions to make them more meaningful.The main part of preparing for the Yamim Noraim is teshuvah. This preparation requires is to set aside time for an honest introspection into our actions and the factors motivating our deeds. During this special time we are guaranteed that if we begin making the effort to improve ourselves, Hashem will certainly help us succeed in our goal.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Ki Savo. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In the parsha, Moshe says "הַסְכֵּ֤ת ׀ וּשְׁמַע֙ יִשְׂרָאֵ֔ל הַיּ֤וֹם הַזֶּה֙ נִהְיֵ֣יתָֽ לְעָ֔ם לַיהֹוָ֖ה אֱלֹהֶֽיךָ׃". This translates to "Keep silence and listen, Israel. This day you have become the people of Hashem your God." The word הַסְכֵּ֤ת can also mean imagine and can be understood as contemplate. The Seforno explains that when you picture this and understand it, you will heed Hashem's voice.Rav Shlomo Wolbe explains the Sefarno to be telling us we should picture Torah concepts in our mons, which can help us fulfill the mitzvos.For example, we have the commandment on Pesach to feel like we, living in the year 2024, left slavery in Egypt. This includes developing a picture of the event. We should picture the pillar of fire that lit the area in addition to Moshe and Aharon leading everyone out of Egypt. Each family has 90 donkeys filled with bounty. It is an amazing display of Hashem's might. This same idea applies to us picturing receiving the Torah at Har Sini.These events defied all laws of nature and picturing them is not to fulfill a specific mitzvah. Rather it is an essential part of our emunah. According to Rav Wolbe, a person's emunah is not complete until they have depicted and contemplated these events in their mind. The reason for this is when you picture these events and simulate them it can make an indelible impression on a person's life.This is an activity you can do at anytime, anywhere, and with any event. Picture the Bais Hamikdash, Akadas Yitzchok, Leaving Egypt, or receiving the Torah on Har Sini. You can choose any event from our rich history. Fill in as many details as possible. The more time and details you invest, the more real the event becomes.This exercise can also be used to prepare for Rosh Hashana. A true picture of Hashem as kind over the entire world will make it easier to accept his sovereignty during the Yamim Noraim.By vividly picturing the pivotal moments of our history, we deepen our connection to our heritage and strengthen our emunah. As we approach Rosh Hashana, let us use this tool to envision a world filled with kindness and divine sovereignty, allowing these images to inspire our actions and guide us toward becoming the best versions of ourselves. May this practice enrich our spiritual journey and prepare us for the year ahead with clarity, purpose, and a renewed sense of commitment. Have a good Shabbos This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Ki Tatze. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.At the beginning of the Parsha we have the interesting case of the Ben Sorer u'Moreh. Rashi comments that he is put to death because of what he will become. However, there is a rule we see in Maschta Rosh HaShana (16b) based on a drasha from Berashis 21 using the words "asher hu sham" that we only judge a person as how they are. If this is the case, how can we kill the Ben Sorer u'Morah when he hasn't yet done anything that deserves death?Rav Yisroel Salanter (Lipkin) explains that the difference between the two cases is the actions taken by the person being judged. In the case of Yishmael (in Berashis), he was a young child and although he would become who he would become. He wasn't at that point when he was being judged. Therefore, despite who he would become, he was judged innocent at this time and did not deserve to die. On the other hand, the Ben Sorer u'Moreh is getting off to a very bad start with his actions. His stealing, eating, and drinking are already indicating the path this child is going to take. Therefore he isn't judged on what he is now, but rather on what he will become.Rav Shalom Schwaron (z"l) points out that Rav Yisroel Salanter is telling us that because we are now in the days leading up to Rosh Hashana we need to investigate the roots of our deeds and make sure that there is nothing in them that would classify us as "asher hu sham". Because if there is anything that classifies us as "ahser hu sham" we could Chas v'Shalom have a bad judgement against us.As we approach Rosh Hashana, let us take the lesson of the Ben Sorer u'Moreh to heart. It's a reminder that our actions today shape our future selves. We can reflect on our paths and make conscious choices that align with the values we hold dear. May we all strive to ensure that our actions today reflect the best of who we are and who we aspire to become. In doing so, we can hope for a favorable judgment and a year filled with growth, peace, and fulfillment.Have a good shabbos.  This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Shoftim. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.I was in Chicago this past week for a niece's wedding and my brother-in-law has a sefer that caught my eye, Rav Pam on Chumash. This is from that sefer and is sponsored l'zacher nishmas Henoch Moshe Zev ben Laib whose yahrtzeit is 2 Elul and in honor of my niece and new nephew who were married last Thursday.At the beginning of the Parsha, Moshe charges the people with the command:"They (the judges) you established) will judge the people with righteous judgment." (16:18)Rashi explains that the newly established justice system has to be with judges who are honest, righteous, qualified for the task, and will dispense justice correctly.The Medrash Tanchuma adds that judges are also responsible for interceding on behalf of the Jewish people before Hashem and finding merit for them before Hashem. The example the Medrash gives is the Judge Gideon. During his time Israel was being subjugated by the Midianites bringing the people to a state of poverty and hunger. This suffering brought about repentance by Israel leading to Gideon being appointed as Judge by an angel. After the angel told him the news of the appointment Gideon had a very sarcastic reply:"I beg you, my lord, if HASHEM is with us, why has all this happened to us? And where are all His wonders of which our forefathers told us, saying, 'Behold HASHEM brought us out from Egypt?  for now HASHEM has deserted us and He has delivered us into the control of Midian." (Shoftim 6:12-14)Rav Pam says that Gideon should have been punished for this almost heretical reply to the angel. However, it was exactly this advocacy Hashem wanted to hear from him that earned him the privilege of becoming the savior of the nation. Gideon didn't try to say the nation didn't sin. He told the truth that the people had sinned. However, he said that even if they were not worthy, Hashem should save them just like Hashem saved their equally unworthy ancestors.Rav Pam continues that this was the kind of reply Hashem wanted to hear and Gideon's defense serves as a model for how every Jew should attempt to speak favorably about his fellow man. We all have our faults and weaknesses. It's easy to criticize a fellow Jew and highlight their shortcomings. However, doing that causes deep distress to Hashem. No parent wants to hear a bad report about their child, even if it is true. On the other side of the coin, a parent is appreciative of a person who can find good things to say about their child. Hashem is grateful when a person defends the Jewish people before him even if they are lacking in merits. Jews must look for every opportunity to praise the accomplishments of their fellow Jews. Is anyone able to measure the far-reaching effect such advocacy will have in Heaven and the blessings it will bring on the Jewish people?A ben Torah is trained not to judge the matter on its surface but to delve deeply into the reasoning behind puzzling statements or opinions. He knows how to take apart and carefully analyze a statement or train of thought and justify conflicting assertions and opinions.Shouldn't this Talmudic training be applied to everyday situations in life when the questionable actions of a person or community can be seen in different ways but still be judged favorably?It's not a coincidence this important lesson is alluded to in this week's parsha which is usually read the first Shabbos during the month of Elul. Elul is a time when all Jews seek merit for themselves and pray that Hashem judges them favorably. If a Jew wants Hashem to see the merits in their failures and shortcomings, shouldn't they try to do the same for their fellow Jew?This month let us start working toward judging everyone more favorably and may we be zoche to be judged favorably by the King of Kings.Have a wonderful Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Reeh. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's parsha, Moshe Rabbenu starts by telling us blessings and curses will be given. When it comes to the brachos the Torah uses the word "asher" meaning "that". The Targum translates that word as "im" meaning "if". According to the Baal HaYair, Onkelos is explaining that blessings and curses are both part of a condition. If you do the mitzvos and follow the word of HaShem, you'll receive the blessings; if you don't, you will receive the curses. This is a classic "tenai kaful" or "tenai beni gad v'reuven". This leads to a basic question; why doesn't the Torah use the word "im" for talking about the brachos as it does for the curses?Rabbeniu Bachya provides an answer. The word "im" implies there is a doubt whether one will or won't fulfill the Torah. "Asher" implies a person will definitely fulfill the mitzvos and as a result will receive the brachos. Therefore the Torah does use the word "im" to avoid the implication that brachos may not be received. In his sefer Derech HaShem (part 1; chapter 4; part 10), Ramchal says that Hashem wants to always give us bracha but we need to come close and deserve it. If we don't then we block ourselves from receiving the bracha from HaShem.(On a side note, the Baal Haturim says the word "asher" is from the word "ashrei" meaning praiseworthy. This means that a person who fulfills the mitzvos is praiseworthy.)Rabbeniu Bachya says human beings are unique in the world. Nothing in heavens or earth are like us. In the heavens are spiritual beings that praise Hashem spiritually and not with any physicality. On the earth, creatures praise Hashem physically but without any spirituality. Neither of these groups are praising Hashem by choice. You might say that it is built into their being. Nothing holds them back from fulfilling those responsibilities. Humans have a Neshama; as a result, we are both spiritual and physical. Because we have bechira we are not forced to praise and serve Hashem except by choice. When a person makes the conscious decision to praise Hashem and do the mitzvos they will be rewarded with brachos.Thank you for listening to the Mussar HaTorah Podcast. Until next time, may we all continue to learn and grow together.May we constantly choose to fulfill the will of Hashem and merit brachos.Have a good Shabbos!(This was adapted from the sefer Lessons from Targum Onkelos written by Rabbi Yehoshua Dovid Portowitz) This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Eikev. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.There is a very interesting passuk in this week's Parsha warning Beni Yisroel when they come into the land not to forget how and who gave them all the goodness (8:17):וְאָמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה׃And you think, ‘‘My strength and the power of my hand have acquired this wealth for me.’’Rav Henoch Liebowitz asks how is it possible for a people that saw so many miracles while traveling through the desert could even possibly make such a mistake and take credit for these miracles? How could a group of former slaves untrained in warfare defeat all seven nations that were waiting for them, entrenched, in Eretz Yisroel waiting for their arrival? The only answer is that HaShem paved the way for these things to happen!Rav Henoch answers that the yetzer hara can even force someone to deny obvious answers. Over time it would make sense to think that is was someone's intelligence or strength that brings about their successes in life. It's very easy to believe your own hype. This is why Moshe has to remind Beni Yisroel from this self-aggrandizement continuously. Their success is not through their merit but rather through the merit of their forefathers.Additionally, it is only because of how bad the other nations were Beni Yisroel will take over as we see from a pasuk (9:4):אַל־תֹּאמַ֣ר בִּלְבָבְךָ֗ בַּהֲדֹ֣ף יְהֹוָה֩ אֱלֹהֶ֨יךָ אֹתָ֥ם ׀ מִלְּפָנֶ֘יךָ֮ לֵאמֹר֒ בְּצִדְקָתִי֙ הֱבִיאַ֣נִי יְהֹוָ֔ה לָרֶ֖שֶׁת אֶת־הָאָ֣רֶץ הַזֹּ֑את וּבְרִשְׁעַת֙ הַגּוֹיִ֣ם הָאֵ֔לֶּה יְהֹוָ֖ה מוֹרִישָׁ֥ם מִפָּנֶֽיךָ׃Do not think, when Adonoy, your God, smashes them before you, saying: ‘‘Because of my righteousness has Adonoy brought me to inherit this land,’’ and because of the wickedness of these nations is Adonoy expelling them before you.On this the Ramban comments:Now this is a cause for the destruction of these nations, but he gave no reason for Israel’s possession of the Land. Therefore he reverted and explained, Not for thy righteousness that you will be righteous in conduct, nor even because of the upright heart that you will have, but only because of the wickedness of these nations will they be destroyed, and because of [His] oath to your fathers will you possess the Land, for your sin cannot annul the gift He gave to your fathers since He gave it to them by an oath.The purpose of this warning is to battle the inevitable reaction of the Yetzer Hara. Reb Yisroel Salanter gives similar advice to counter feelings of pride and arrogance. When it seems that we have accomplished something wonderful we need to remind ourselves of our deficiencies and not just give ourselves a pat on the back. Refelecting in this way will allow the truth to shine; it is only through HaShem's gifts we accomplish anything. (This is sort of similar to what we said last week and a reason not to be jealous of what other's have but we don't.) We will understand that logicly it is HaShem, not ourselves, who is the driving force behind our success. Instead of basking in the thrill of victory. let's praise and thank HaShem for all that He makes possible for us.I'm reminded of a story I heard about Rav Aharon Lichtenstein (z"l) which I think really drives this message home. There was a member of his family who was not well and needed to have surgery. While in the hopital's waiting room the family was gathered together and saying Tehilim. Finally, the doctor came out and told the family that the surgery was successful. The family got up and was thanking the doctor and hugging one another. However, Rav Aharon stayed glued in his seat continuing to say tehilim. His family asked him if he had heard the news that the surgery was a success. He replied that he did hear the news. He was then asked if he did hear the news, why was he still saying tehilim. He answered that he had davened to Hashem when he was needing help; now it was time to say tehilim to praise HaShem and thank him for what was done.Thank you for listening to the Mussar HaTorah Podcast. Until next time, may we all continue to learn and grow together.Have a good Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas V'Eschanan. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.In this week's parsha Moshe Rabbenu continues speaking to Beni Yisroel in his final address to the nation and the Aseres Hadibros are repeated:וְלֹ֥א תַחְמֹ֖ד אֵ֣שֶׁת רֵעֶ֑ךָ  וְלֹ֨א תִתְאַוֶּ֜ה בֵּ֣ית רֵעֶ֗ךָ שָׂדֵ֜הוּ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ שׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃You shall not covet your neighbor's wife and you shall not desire your neighbor's house, his field, or his male servant, or his female servant, his ox, or his donkey, or anything that is your neighbor's."The Ibn Ezra in Shemos (20:14) asks an excellent question: How is it possible that the Torah is commanding us about an emotion? How can one person prevent themselves from desiring something beautiful? As is said these days "The heart wants what the heart wants"The ibn Ezra answers with a moshal: An intelligent peasant who catches only the briefest of glimpses of a beautiful is not going to desire to marry her because he knows that such a marriage can't happen. After all, she is completely out of his league. In a similar vein, every intelligent person will not desire something beautiful their friend has because HaShem gives these things to us. It doesn't matter how hard they try, if HaShem doesn't want you to have it, you won't acquire it. This thing is out of reach just like the princess is to the peasant.Rav Wolbe explains that a person with true Emunah can't desire another person's possessions. Many have difficulty with such an explanation because their emunah and bitachon end when practically applying these concepts. Some people claim to have bitachon in HaShem but if a competitor opens a store across the street they panic. Their friend may ask them "Don't you have bitachon?" They will reply, "Of course I do, but at the end of the day they will take away my livelihood!"As you can see from the exchange, their bitachon lasts until there is a test in real life.I want to share an amazing story about emunah I heard from Rabbi Efram Goldberg on his "Living with Emunah" podcast. There was a person who owned an electronics store, we'll call him Eddie, and he lost the lease on his store. As you can imagine the loss of income would have been devastating for Eddie and his family. A neighbor of Eddie's also owned an electronics store and heard of Eddie's problem and offered Eddie an amazing solution. Eddie could open up a pop-up store in his neighbor's store rent-free, any profit that Eddie made, Eddie would keep. Friends ask him "Eddie is a competitor of yours how can you help him like this?!" He responded "HaShem gives me what I need. Why shouldn't I help out someone else with their parnassa?"The Ibn Ezra understood that emunah is not just a theoretical concept. It is something that needs to be tested to be considered true. Yaakov Aveniu lived with the belief that everything he had was given to him by HaShem. As a result, he had a responsibility to look after his possessions to the greatest extent possible. This is why he went back over the river (for the small jars) and eventually got into the wrestling match with Eisav's malach (take a look at the Orchas Tzadikim for more on this). The reason Yaakov did this was because if HaShem gave them to him they have to serve a purpose and should not be so easily discarded.Likewise, living with the understanding that whatever HaShem gives me is mine and what I don't have can not possibly be mine precludes someone from desiring the possessions of their friends and neighbors.Have a good Shabbos This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for Parshas Devarim. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.At the beginning of the Parsha, and Sefer, Moshe tells the people (1:16-17) about his setting up judges:I commanded your judges at that time, to say, ‘‘Listen between your brothers and you are to judge right between a man and his brother and between his complainant. Do not show favor in judgement; small and great alike will you hear out; do not fear any man; for justice belongs to God. And the matter that will be too difficult for you, present to me and I will hear it.’’ Rabbi Lord Jonathan Sacks (z"l) points out that the roots of the Hebrew words for justice, *tezedk* and *mishpat*, show up in Sefer Devarim 18 and 48 times respectively. Moreover, if you go through Tanach some of the most intense encounters between the Neviam and HaShem sound like courtroom dramas. We see this with Moshe Rabbenu and the Navi Yermeahyu to name a fewThe word is Hebrew the Torah uses in these cases is *riv*, a lawsuit. Since we have a covenant with Hashem, either side can bring the other to court, so to speak, for not fulfilling the promises in the covenant. There are three unique features of Judaism as a religion:1. When Hashem reveals himself to humans he does so in the form of law. This is different than what it was like in the ancient world where God was power. With us, God is order and law. In the human world where we have free will, we have the moral law. One of the meanings of the word Torah, according to Rabbi Sacks, is 'law' which would make a fundamental principle of Judaism *Torah min HaSyamayim* to mear HaShem and not Humans is the source of binding law. 2. We have the responsibility to interpret what the law means. This is how we have *Torah shebaal Peh*. In fact, the Gemara in Shabbos (10a) says that a judge who delivers a true judgment becomes a partner with HaShem. 3. Education and instruction in the Torah, which as we have seen, means the law. From Tanach through the Gemara and beyond we see the importance of educating our children in the Torah. As a result, it is as if the Torah in engraved in our souls. Why these three factors? Because to bring HaShem into our lives, we need law. Law is supposed to treat everyone equally from the highest to the lowest. This links the giver of the laws, HaShem, to the interpreter of the laws.This week, let us challenge ourselves to embody these principles in our daily lives. Whether we're resolving conflicts, making decisions, or simply interacting with others, let's approach each situation with the mindset of a just judge. Let's seek to understand before we speak, to be fair in our judgments, and to educate ourselves and others in the ways of Torah.Remember, as Rabbi Sacks taught us, when we deliver true judgment - when we act with justice and righteousness - we become partners with Hashem. As it says in Yeshayahu:צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast for parshas Mattos Masei where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. In this week's parsha the Sevatim of Gad and Reuven ask Moshe if they can have their inheritance on the eastern side of the Jordan River. The Shevatim were always going to help the rest of Beni Yisroel take over Eretz Yisroel. They volunteered to be on the front lines to fight the most serious battles for their brothers.All Beni Gad and Beni Reuven wanted was to settle their families and cattle in these lands and then join the rest of the nation in the conquest of Eretz Yisroel. Even though this seems like a reasonable request, Shlomo HaMelech looked at it in a different way. He writes in Mishlei (20:21) "An estate acquired in haste at the outsetWill not be blessed in the end." Rashi understands this pasuk to mean just like Beni Gad and Reuven since they were exiled (prior to the first Bais HaMikdash) before everyone else was exiled. This was a direct result of their taking their land first. In a way, you can say it was midda keneged midda. Rav Henoch Leibowitz (z"l) asks: what was the problem with the request Beni Gad and Reuven made? In fact, the rest of Beni Yisroel would have everything to gain by having a fighting force that did not have their wives and children to worry about since they would be on the other side of the river. Why would in matter if they received their inheritance now or later?The answer is that we, as human beings, are created in Hashem's image and we are expected to develop feelings for other's needs even if they don't mind or don't care. Even if someone gains by you taking your portion first (such as Beni Yisroel did) you should not because your sensitivities should let you know that shouldn't benefit in this situation. Beni Gad and Reuven should have thought "How can I enjoy my land while there are fellow Jews who can't enjoy theirs?". As we earlier saw from Rashi, the punishment for this was being exiled before the rest of their brethren. This small insensitivity also put their priorities out of whack. When Beni Gad and Reuven made their request to Moshe Rabbenu, they said "גִּדְרֹ֥ת צֹ֛אן נִבְנֶ֥ה לְמִקְנֵ֖נוּ פֹּ֑ה וְעָרִ֖ים לְטַפֵּֽנוּ - We will build enclosures for our flocks here and cities for our children". They put their animals before their families showing they cared more for their possessions. A person's speech is a window into their character.Right now we are in the middle of the "Three Weeks" and in a few days we are going to start a more intense mourning with the "Nine Days". All of this is because we are mourning the destruction of the Bais Hamikdash (may it be rebuilt speedily in our days). One of the reasons the Bais Hamikdash was destroyed was because of senseless hatred and that continues to deprive us of a close relationship with Hashem. Our sensitivity for others should go beyond just not hurting them with words or other means. We need to take it to a higher level and be concerned that they should benefit as much as we do. If we can do this then our speech will reflect that and only show warmth and affection in every word we speak.Have a good Shabbos. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. This is Season 1; Episode 2: Parshas Pinchas 5784.One of the things we see in this parsha are the various korbanos musaf that we are required to bring on various holidays. For the Chag of Succos we see an interesting thing the number of cows starts at 13 and decreases by 1 until we get to the last days at 7 cows. Rashi (29:36) quotes a midrash which tells us that the Torah is teaching us the proper way for hosting a guest at your home. Just like the number of sacrafices goes down, there should also be a decline in the type of food offered to the guest. You start with the best things and eventually you serve the guest just vegetables.Why should this be the proper way to treat a guest? *Rav Sholomo Wolbe* gives an explaination from Rav Avroham Grodzinski. This is teaching how we should make a guest feel comfortable and part of the family.At first you have the guest in your dining room where you eat only on Shabbos and Yom Tov. Slowly the guest becomes a member of the family eating what they eat and in a more intimate setting like the kitchen table. There are many opportunities for chesed which need a deft hand so that the person being helped is left with a good feeling. For example: Reuven needs help but it too embarassed to ask for a donation or a loan. Shimon, his good friend, came up with a plan to help Reuven. While visiting Reuven, Shimon starting acting nervously. Reuven asked him what was wrong and Shimon replied that there was an elderly man who he visted that had just passed away. The man had given him a large sum of money to give out to people who needed funds. Shimon was nervous to carry around so much money and he wasn't sure if he would be able to distribute it effectivly. Reuven told him not to worry because he needed the exact amount that Shimon had on him. When Shimon gave him the money, it was Reuven who thought he was doing the big favor!It doesn't matter if you are hosting a total stranger or helping out a good friend. The meaning of chesed is helping a someone in a way that will make them feel comfortable and at east.Have a wonderful Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com

Welcome to the Mussar HaTorah Podcast where we learn to be the best version of ourselves through the Mussar we can find in the weekly Parsha. This is Season 1; Episode 1: Parshas Balak 5784.In the parsha we have amazing scene of Billam having a conversation with his donkey.Where the donkey rebuked Billam because he had a lack of appreciation for everything the donkey did for him. Billam was couldn't come up with a reply to what the donkey told him. Rashi here says that the donkey died right after this because it would be too much of an embarassment for Billam if the donkey stayed alive. If the donkey stayed alive people would point to it and say "This is the donkey that slienced the great prophet Billam"There is a midrash in Bereshis Rabbah (93:10) where Abba Kohen Bardela says about Billam not being able to reply to the donkey "Woe to us on the day of judgement; woe to us on the day of rebuke!". Just like Billam was shamed when had no justification for what his donkey say, so to every person will be shamed when they are called into account for their actions.*Rav Henach Leibowitz (Z"L)* asks the following question. Why did the donkey have to die, this would have been a perfect reminder and an educational tool. People would see the donkey and remember to do teshuva so they are not embarassed on their day of judgement? Was it worth losing this example just to spare Billam HaRasha his dignity?Rav Henach answers by the donkey needing to die we see how careful we need to be when it comes to honoring and respecting another person. Even a rasha like Billam who wanted to curse and destroy HaShem's chosen people, deserved to have his dignity preserved because he was still a human being. Even if we would lose this great example and lesson! We need to bend over backward to give everyone, friends and enemies alike, the respect they deserve.There are time where we are involved in something very important for ourselves or for the rabim and someone may have their honor or feelings slighted while we are accomplishing our goal. We are tempted to say "The needs of the many outweigh the needs of the few" and we would think this is something that is justified to do. However, according to Rashi the ends **do not** justify the means and when if comes to people's honor is at stake. Have a good Shabbos! This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit notarabbi.substack.com