In this illuminating episode of Mussar Hatorah, we explore a profound lesson hidden within the mitzvah of lighting the Menorah. Why would the Creator of light need humans to illuminate His sanctuary? Through a beautiful Midrash from Shemos Rabbah about a blind man and his friend, we discover Hashem's masterclass in perfect chesed—one that preserves human dignity rather than creating indebtedness. Join us as we uncover how true kindness often means allowing others to give back, and learn practical wisdom from Rav Wolbe, Rav Yerucham Levovitz, and the Chofetz Chaim on performing chesed in a way that elevates both giver and receiver. This timeless teaching transforms how we understand the Mishkan's golden Menorah and how we relate to every person in our lives. 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

Can you earn a spiritual reward for mitzvos you can't actually perform? Through a fascinating detail in the Torah's description of the Aron Hakodesh, we discover how our sincere desires to serve Hashem can elevate us in unexpected ways. Join us as we explore what the Ramban, Rav Henoch Liebowitz, and the Gemara teach us about the hidden power of spiritual yearning, and learn why we should never disqualify ourselves from any mitzvah - even those that seem beyond our reach.In this episode of Mussar HaTorah, we'll uncover practical guidance for maintaining religious enthusiasm despite our limitations, and reveal how the construction of the Aron contains a timeless message about the true value of our deepest spiritual desires.Thanks for reading Missar HaTorah! This post is public so feel free to share it. 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 Or HaTzafun, the Alter points to Parshas Beshalach as perhaps the clearest illustration of this dynamic. Within the same parsha, we see Bnei Yisrael reach the highest heights of prophecy at Krias Yam Suf, declaring "זה קלי ואנוהו" - "This is my God and I will glorify Him." The Mechilta tells us their level of perception exceeded that of Yechezkel's prophecy of the Divine Chariot.Yet, these same people shortly after crossing Yam Suf complain about water, then about food, leading the Alter to ask: How can we understand this seemingly impossible contradiction? 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

Most people naturally think of the dramatic final plagues in Egypt when considering Parshas Bo and our people's extraordinary exodus. In the middle of all the excitement lies something that might seem rather technical at first glance - the very first mitzvah given to the Jewish people as a nation: Kiddush HaChodesh, the sanctification of the new moon.You might ask yourself - of all the 613 mitzvos, why choose this one first? Rabbi Sacks offers us a profound insight speaking directly to our journey of personal growth and character development. 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

Pharaoh's reaction to the plagues is extremely difficult to understand. He suffered through a week with blood instead of water, a week with frogs infesting every place you could imagine (and some we can't imagine!)., and then a week with lice everywhere. He was steadfast and for a "reward" had a week of wild animals attacking his kingdom and then a week of all the livestock dying. After all of these plagues that Hashem brought on Pharoah, he again ignored the pain and suffering and hardened his heart again. How can this be logically understood? 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 Gemara in Sotah (11a) tells us Pharoah had 3 advisors Billam, Iyov, and Yisro. He asked them about what to do with Beni Yisroel's exponential growth. Billam said to kill them and he was ultimately killed for that suggestion. Iyov said nothing and he was giving tremendous troubles in his life. Yisro said they should be saved and was rewarded to have decedents as members of Sanhedrin. It seems that the punishment Iyov received was worse than the punishment Billam received. All Iyov did was be quiet. Why should he have received a stricter punishment than the one who suggested to kill the Jews?Rav Chaim Shmulevitz z"l answers the questions from the words of Rashi in Kiddushin 80b and explains a passuk in Eicha (3:39) in the following way: > "Why should one complain - what good does lamenting do for a person to rely on instead of being cautious with their inclination/desires? As long as one lives, they need to overcome their sins, for if not, their inclination will overcome them and cause them to sin."Rav Chaim says this means life is a tremendous gift and it doesn't matter what kind of problems you are having. If you are alive, that is a good thing. As the Gemara in Kesuvos says (33b) the punishment of death is worse than any other hardships while you are alive. Additionally, we see that King David said something similar in Psalms (118:18):> The LORD punished me severely but did not hand me over to death.Rav Chaim heard the following parable from Rav Leib Chasman z"l, the XXXX in the Chevron Yeshiva (a branch of Slobodka): A person won a raffle which had attached to it a very large cash prize. At the same time, he heard about his winning this raffle, his house was broken into. Will someone let a small thing like his house being broken into mar the joy someone had when he just won this lottery? Similarly, life itself is the greatest prize we could ever receive. When we face difficulties and challenges, they pale in comparison to the gift of being alive. This helps us understand why Iyov's punishment, though severe, was more merciful than Billam's. Billam lost his life - the greatest gift of all - while Iyov, despite his tremendous suffering, retained the precious gift of life and the opportunity it presents.The Torah is teaching us a profound lesson about perspective here. When we face hardships, our natural reaction might be like Iyov's - to remain silent, to withdraw, to avoid taking a stand. But this passive approach reflects a fundamental misunderstanding of the value of life itself. Every moment we're alive is an opportunity to grow, to make a difference, to stand up for what's right.Rav Chaim's interpretation shows us that while Iyov's sufferings were indeed great, he still had the ultimate blessing - life itself - and with it, the capacity to overcome his challenges and emerge stronger. This is why the verse in Tehillim emphasizes "but did not hand me over to death" - because any punishment that allows us to retain life also allows us to retain hope and the potential for growth.This message is particularly relevant in Parshas Shemos, where we see the Jewish people facing seemingly insurmountable challenges under Egyptian oppression. Yet it was precisely through these challenges that they grew into a nation. Each difficulty they faced became an opportunity for spiritual growth and development.As we conclude our discussion today, let's take this powerful message to heart: Life, with all its challenges, is the greatest gift we've been given. When we face our own trials, rather than remaining silent like Iyov, we should recognize them as opportunities for growth and take action to stand up for what's right, like Yisro did.This has been the Mussar haTorah podcast for Parshas Shemos. Thank you for joining us, and we look forward to sharing more insights with you next week. Remember, every challenge in life is an opportunity for growth, and every moment of life itself is a precious gift worth celebrating. 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 VaYechi. Join us as we explore the weekly Parsha, uncovering valuable insights and striving to become the best versions of ourselves through Mussar teachings.Yaakov on his deathbed asked Yosef to swear that he would not bury him in Egypt but he should take Yaakov's remains to Eretz Yisroel and be buried there. The Ramban asks why did Yaakov insist that Yosef swear to bury him in Eretz Yisroel even when he promised to fulfill this request? We are talking about Yosef, who was Yaakov's favorite son. When Yaakov asked Yosef to find out how his brothers were doing, Yosef obeyed even though he knew it would put him into a dangerous situation. If there were to be anyone who would make sure Yaakov's last wish is listened to, it would be Yosef! The Ramban answers that if Pharaoh would have forbade Yosef from burying his father in Eretz Yisroel, the oath Yosef took would give him an extra push to defy Pharaoh. Rav Henoch Leibowitz z'l says that from here we can see if Yosef was not made to swear he wouldn't have been able to oppose Pharaoh.In turn, this answer of the Ramban gives us an insight into the tremendous ability of a person and the heights they are capable of reaching when they are fully understand the responsibility of a given task. We can see that all somebody needs is additional motivation, the extra push to mobilize all of their energies. This will take something which was thought to be impossible, to now be possible. The Midrash Rabbah on Megillas Rus shows us an even more amazing concept. Not only can someone muster all of the forces at their disposal when motivated properly, they can even **increase** their potential and abilities through a greater motivation. As we will see in a week or two, if Aharon would have known the Torah felt it worthy of recording going out to greet Moshe, the Midrash says he would have gone out with tambourines and dancing.Is the Midrash trying to say there was something lacking in what Aharon did? Did he not greet Moshe with a complete heart?Rav Henoch says that the Midrash is not finding fault with Aharon. Its purpose is to praise him be showing he performed the act as well as was possible according to the level he was on. However, the added knowledge that his actions would be recorded in the Torah for generations to see would have given him even a greater understanding of how important this mitzvah was; giving him the added vigor to do what he wasn't able to do before.The Ramban is bringing to light an important lesson; if we focus on the impact we have on a hospital patient when we are visiting them or on our family when we help them with their daily chores, we realize the significance of even a simple action. This clearer perception imbues us with the strength to do chesed and mitzvos we previously thought were beyond our capability. The Midrash gives us an even greater insight into the endless bounds of our abilities. It is always possible to surpass our most thorough and best efforts. There is no limit to the amount of added awareness we can utilize to improve our efforts. There is no end to the power we can muster to climb even upward on the spiritual ladder. As we conclude this week's exploration of Parshas VaYechi, let's internalize this powerful message: Every mitzvah, every act of kindness holds profound significance. When we truly comprehend the impact of our actions, we unlock extraordinary potential within ourselves. This week, let's challenge ourselves to approach our daily interactions with renewed awareness, knowing that our sincere efforts can continually reach new heights.Thank you for joining us on the Mussar HaTorah Podcast. Until next week, may we all merit to grow in our avodas 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

Welcome to the Mussar haTorah podcast for Parshas Vayigash. 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, Yosef reveals himself to his brothers. During this revelation he says the following:וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָאֱלֹהִ֑ים וַיְשִׂימֵ֨נִֽי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכׇל־בֵּית֔וֹ וּמֹשֵׁ֖ל בְּכׇל־אֶ֥רֶץ מִצְרָֽיִם׃Now [then] it was not you that sent me here, but [it was from before] Elohim; and He has made me as a father to Pharaoh, and master of all [the people of] his house, and ruler over all the land of Egypt.Yosef recognized that the entire sequence of events starting from when his father gave him the special coat up until (and through) this point was a product of Hashem's Hashgacha Pratis and not a result of his brother's selling him into slavery. When the brothers sold Yosef, they thought they were getting rid of him and his dreams when in reality they were fulfilling his dreams. The concept of bechirah can be confusing to people. Does Hashem allow events to unfold with people's free will or is everything preordained? Rav Wolbe says the answer can be found in Chovos HaLevovos (Avados Elokim; Chapter 8) where Rabbenu Bachaya writes that both things are true. Everything is dependent on our bechirah and is preordained by Hashem. When making a decision we have to act like we are the ones who are deciding on what the outcome will be. However, in the end it is Hashem that is arranging things the way Hashem wants them. A personal example of this is several years ago I applied to be the General Studies principal in a school. I wanted the position very badly and I thought I would do well in the job. I wound up not getting the job and I took a teaching position. What seemed like a disappointment at the time turned out to be Hashem's guidance - during that year of teaching, I came to realize that being a principal wasn't actually aligned with what brought me the most satisfaction in education. The administrative duties would have taken me away from what I truly loved - being in the classroom, directly impacting students' lives. Through this experience, I learned firsthand how Hashem can guide us to where we need to be, even when - and sometimes especially when - things don't go according to our carefully made plans."When we make a decision we shouldn't just take a shot in the dark and rationalize that whatever Hashem wants will happen no matter what we choose to do. Rather, we need to analyze the issue from all angles, consult with knowledgeable people, and come to a conclusion which makes sense. At the end of the day, Hashem may have things turn out differently than expected. This however does not exempt us from our obligations to act in a rational, well thought out manner. This is because Hashem judges us by our actions and not be the ensuing results. We don't know what Hashem's plans are but Hashem gave us the ability to calculate what is the best for us and make the decisions that are right for us. Even if things turn out differently than we expect, we can be sure that what happens is what Hashem wants and that is what is truly best for us. This narrative of Yosef and his brothers beautifully illustrates how our human choices and divine providence interweave in ways we often only understand in retrospect. Just as I discovered that not getting the principal position led to greater satisfaction in teaching, Yosef recognized that his brothers' actions – though intended for harm – were ultimately part of Hashem's greater plan.The wisdom from Chovos HaLevovos teaches us a profound paradox: we must act with full deliberation and responsibility, while simultaneously knowing that Hashem orchestrates the final outcome. Perhaps that's the most powerful lesson we can take from this parsha: our obligation is to make thoughtful choices with the wisdom we have, while maintaining the humility to recognize that Hashem's plans may differ from our own, often in ways that reveal themselves only with time.Thank you for joining us this week. Until next time, may we all merit to see the divine guidance in our lives, even when – and perhaps especially when – things don't go as planned. 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

Picture this: Yosef, after years in an Egyptian prison, finally stands before Pharaoh. This could be his moment of triumph, his chance to shine. Pharaoh says, "I've heard you can interpret dreams."Now, imagine being in Yosef's shoes. After years of suffering, finally a chance at freedom. What would you say? But Yosef's response is remarkable. He immediately says: "Biladai - It's not through me. Elokim yaaneh es shalom Pharaoh - God will provide Pharaoh's welfare."The Alter of Kelm in Chochmas HaMussar points out something incredible here. Despite everything Yosef endured - the pit, being sold as a slave, false accusations, prison - his first instinct isn't to grab credit or show off his abilities. Instead, he immediately redirects all praise to Hashem.Let's dig deeper into this moment. The Midrash tells us that Yosef was only 30 years old when he stood before Pharaoh. Think about that - a young man, who spent his formative years in slavery and prison, maintains such clarity about who he is and where his abilities come from.Rabbi Chaim Friedlander, in his work Sifsei Chaim (Middos V'Avodas Hashem, Volume 1), explains that this demonstrates the middah of emes - truth - at its highest level. Even in a moment that could change his life forever, Yosef remains laser-focused on absolute truth: all wisdom comes from Hashem. There's more here. The Sifsei Chaim asks: Why did Yosef need to say "Biladai" - "not through me" - before mentioning that God would provide the answer? Couldn't he have simply said that Hashem would help?The answer reveals a profound insight into human nature. Often, we're willing to give credit to God, but we want to keep a little bit for ourselves. We say things like "Well, God helped, but I also worked really hard." Yosef teaches us that this splitting of credit misses the point entirely. By saying "Biladai" first, he's completely removing himself from the equation.The Ramban (Bereishis 41:16) takes this idea even further. He explains that Yosef's response wasn't just words or theological correctness. It showed his deep internalization of "Ein od milvado" - there is nothing besides Hashem. After years in darkness, this light never dimmed.Rabbi Yerucham Levovitz, the mashgeich of Mir, in his sefer Daas Torah adds another layer. He notes that this moment wasn't just about dream interpretation. It was about Yosef's entire approach to life. Even when he later becomes viceroy of Egypt and implements his brilliant economic plan, he maintains this same perspective - everything comes from Hashem.How can we apply this in our lives? Let's break it down into practical steps:First, start with awareness. Notice how often we take credit for our successes. Our promotions, our children's achievements, our creative ideas - we tend to see these as products of our own abilities.Second, practice verbal recognition. When someone compliments your work, say "Thank God" before "Thank you." It might feel awkward at first, but it helps rewire our thinking.Third, and this is crucial - develop this awareness during challenging times. Like Yosef in prison, can we maintain clarity about Hashem's role even when things aren't going our way?Remember, this isn't about diminishing our achievements or efforts. Rather, it's about understanding their true source and context. As the Chovos HaLevavos (Sha'ar HaBitachon, Chapter 4) teaches, this recognition brings profound joy and peace, knowing that Hashem's infinite wisdom orchestrates everything in our lives.Yosef went from prisoner to prince in a single day. However, his greatest achievement wasn't becoming viceroy – it was staying true to his identity. This week, let's aim for that same authenticity. This has been Mussar haTorah. See you next week."Have a good Shabbos---# Primary Sources1. Bereishis 41:15-16 * Original text for Pharaoh and Yosef's exchange * Found in Chumash2. Ramban on Bereishis 41:16 * Commentary discussing "Ein od milvado" concept * Standard Mikraos Gedolos edition# Secondary Sources3. Sifsei Chaim (Rabbi Chaim Friedlander) * Middos V'Avodas Hashem, Volume 1 * Chapter on Emes, pp. 456-458 * Published by Yeshivas Ponevezh4. Chochmas HaMussar (Alter of Kelm) * Parshas Miketz section * Collected writings of Rabbi Simcha Zissel Ziv * Published by Machon Be'er HaChochmah5. Daas Torah (Rabbi Yerucham Levovitz) * Parshas Miketz * Collected shiurim from Mir Yeshiva * Published by Machon Daas Torah6. Chovos HaLevavos (Rabbeinu Bachya ibn Paquda) * Sha'ar HaBitachon, Chapter 4 * Discussion on attributing success to Hashem# Additional Reference7. Midrash Rabbah * Bereishis Rabbah 89:9 * Reference to Yosef's age 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 this week's parsha, we encounter a fascinating moment that reveals profound insights into genuine religious consciousness. The Torah tells us that when Yosef was sold as a slave to Potifar, something remarkable happened: "וַיַּרְא אֲדֹנָיו כִּי ה' אִתּוֹ" - "his master saw that Hashem was with him."Rav Shlomo Wolbe raises an intriguing question that cuts to the heart of our religious practice. What made Yosef so exceptional? After all, don't we also say "Baruch Hashem" and "Im Yirtzeh Hashem" throughout our day? Haven't we too reached the level of "Shem Shamayim shagur b'fiv" - having Heaven's name constantly on our lips?The answer, Rav Wolbe explains, reveals the vast difference between mechanical religious behavior and genuine consciousness of Hashem. When Yosef said "Im Yirtzeh Hashem," it wasn't just a cultural convention or a habit. He genuinely felt and understood that the outcome was completely dependent on Hashem's will. Every time he mentioned Hashem's name, it came from a place of deep awareness and connection.This stands in stark contrast to how we often use these phrases. How many times do we say "Im Yirtzeh Hashem" automatically, without truly contemplating what we're saying? Sometimes, we might even write "BS"D" at the top of a paper, only to fill it with lashon hara! This disconnect between our words and our consciousness is something we must work to bridge.Rav Wolbe shares a powerful conversation he had with a gadol who once observed, "Look at this street. It's full of people, and not one of them is thinking about Hashem!" This striking observation highlights how rare genuine God-consciousness is, even among observant Jews.Another telling incident involves Rav Yechezkel Levenstein. When Rav Wolbe asked him how he was doing, Rav Yechezkel simply answered "Well." He felt it would be meaningless to say "Baruch Hashem" without truly focusing on the words and their significance. This teaches us that authenticity in our religious expression is more important than mere repetition of phrases.There's another crucial lesson we can learn from our parsha. Even for those who have developed a genuine consciousness of Hashem, there's a challenge of consistency. Yosef maintained his religious identity and expression regardless of his surroundings. Whether in Potifar's house or in prison, his recognition and acknowledgment of Hashem remained unchanged.This teaches us that if we're accustomed to saying "B'ezras Hashem" or "Im Yirtzeh Hashem," we shouldn't alter our behavior based on our audience. True yiras Shamayim doesn't shift with our surroundings. Like Yosef, we should maintain our religious authenticity wherever we find ourselves.The Sforno adds another dimension to this understanding. He explains that Yosef's success was so clearly supernatural that even Potifar could recognize it wasn't merely human capability. But crucially, this was only visible because Yosef constantly attributed his success to Hashem. He didn't take credit for his achievements but openly acknowledged their true Source.As we go through this week, let's work on making our expressions of faith more genuine. When we say "Baruch Hashem" or "Im Yirtzeh Hashem," let's pause for a moment to truly feel and mean these words. This was the middah of Yosef HaTzaddik - having Hashem's presence permeate every aspect of his life, and this is how we too can bring Hashem with us wherever we find ourselves. 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 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