Parsha with Rabbi David Bibi

Koh va’Koh is a short phrase in Shemot 2:12, but it opens a whole way of seeing. In this Breakfast & a Class, we follow Moshe Rabbeinu’s moment of decision — “Vayifen koh va’koh… vayar ki ein ish” — and build, step by step, from the simplest peshat into a deeper understanding of why “koh” keeps showing up at moments of transmission in the Torah. We explore the hidden structure behind the number 25, the “Ohr HaGanuz,” and the kind of clarity that isn’t sunlight, but perception — the ability to see beyond the immediate moment into what will be born from our choices. Along the way we connect Moshe’s koh va’koh to Birkat Kohanim as a channel of blessing, and to Pirkei Avot’s definition of wisdom: “Eizehu chacham? Ha’ro’eh et ha’nolad” — the one who can see what will come of his actions. The takeaway is simple and sharp: before you speak, before you react, before you act, pause and ask one question — what will be born from this? If you’re looking for a Torah lens that turns impulse into leadership and emotion into clarity, this episode is for you.

 In this week’s EJSNY 11AM class, we open Parashat Vayechi with one of the strangest questions Ya‘aqob Avinu ever asks: “מִי אֵלֶּה?” — “Who are these?” He’s looking at Ephraim and Menasheh — and yet Chazal insist this isn’t a grandfather forgetting faces. It’s a question of absence. Because Yosef was meant to father twelve shevatim, and only two stand before him. From there we enter the hidden world beneath the words: Yosef’s test with the wife of Potiphar, the meaning of that startling Baraita, the Zohar’s language of “lost potential,” and the Ohr HaḤayim’s breathtaking hint inside the word בָּזֶה — ב׳–ז״ה: two instead of twelve.  But the class doesn’t stay in theory. We trace how time itself becomes a battlefield: twelve hours of day aligned with the Shevatim, twelve hours of night aligned with Eisav and his alufim — and why ḥatzot is the turning point when din breaks and a Jew can reclaim the darkness. From David HaMelekh’s midnight harp to Hillel buried in snow, from “ בֵּית יַעֲקֹב אֵשׁ… וּבֵית יוֹסֵף לֶהָבָה” to the shattering path of the Ten Martyrs and the Arizal’s teaching of ibur, this episode builds to one simple takeaway: don’t surrender the night. Choose one fixed night. Open a sefer after dark. Twenty minutes. One hour. Because when a Jew learns Torah at night, he becomes the missing shevet for that hour — and the night starts to lose.     

When does exile really begin?  Not when a people are enslaved—but when they become comfortable. In this mornings class on Parashat Vayechi, we explore the quiet danger of a beautiful Egypt: success without direction, stability without identity, life that functions but no longer aims. Drawing on Chazal, the final words of Ya‘aqob Avinu, and the penetrating teachings of Rav Hillel in Emunah u’Bitachon, this class reframes galut not as geography, but as an inner condition that slowly erodes clarity.    From Yosef’s defining moment of temptation, to the mystery of why Ephraim and Menashe became the eternal model of Jewish blessing, this episode asks one unsettling question: How does a Jew live fully in exile without becoming exiledinside? It is a class about memory, identity, and the small, quiet choices that protect a soul. Not inspirational fluff—clear Torah, carefully sourced, and painfullyrelevant.     

From Babylon to Broadway: The Siege Then, the Siege Now Most people think destruction begins with fire. With shattered walls. With exile. This class argues otherwise. Asarah B’Tevet marks the moment before everything collapses — the day the siege began, when nothing was burning yet and everything was still reversible. Drawing from Tanakh, Chazal, and the haunting words of the prophets, this episode traces how quiet decisions, ignored warnings, and comfortable illusions brought Jerusalem to ruin — and why this fast is treated with a gravity unlike any other. It is the only fast that can fall on a Friday, and according to early authorities, one that might have demanded fasting even on Shabbat. Why? Because beginnings matter more than endings. From the armies of Babylon to the streets of modern New York, this episode confronts the uncomfortable parallels between then and now: rising antisemitism, false confidence, dangerous leadership, and the temptation to believe “it can’t happen here.” This is not a history lesson. It is a wake-up call. A class about recognizing the siege while it is still forming — and about what Jews must do now if we want to reverse the story before the walls close in again.

This Sunday’s breakfast class wasn’t prepared in an office or a study hall. It was spoken after to a berit milah in Yerushalayim — a Jewish child entering the fold, blessed like Ephraim and Menashe, carrying the name of a man whose quiet integrity shaped lives long after he was gone. Parshat VaYechi stops being history when blessing meets loss, when memory becomes continuity, and when responsibility replaces resentment. In this class, we explore how Yehudah’s single step forward shattered a pattern that had haunted Sefer Bereshit for generations — jealousy, rivalry, brothers who could not survive one another. We ask why Ephraim and Menashe became the eternal Jewish blessing, what it means to raise Jewish children in “Egypt,” and why the Rambam insists that Jews raised far from Torah must be drawn close with words of peace, not contempt. This is a class about breaking cycles, healing families, and choosing responsibility when the old instinct would be to step back. VaYechi is not about how things end — it’s about how they finally begin to heal.

 A great story anchors today’s special edition of“Breakfast & a Class” on Parashat Vayigash, dedicated le‘iluynishmat Adele bat Victoria—a woman of clear vision and honestrealism. At the center is Yosef’s thunderclap moment: “אֲנִי יוֹסֵף”—nota reunion scene, but a preview of the day when our own narratives collapse andtruth stands in the room. Why were the brothers struck silent even after regretand teshuvah? Because the most dangerous lie isn’t what others tell us—it’swhat we tell ourselves.  Through the “$300 wine” illusion, the “above-average driver”myth, the berakhah of הַנּוֹתֵן לַשֶּׂכְוִי בִּינָה, Ya‘akov’s22-year awakening, and a powerful modern story of a young Jew guided back toTorah by an unexpected teacher, this episode becomes a practical guide tospiritual clarity. If you’ve ever been certain—and later realized you werewrong—this is for you. Listen for the one question that changeseverything: What if I’m fooling myself?  

This morning’s class was recorded in Jeruslem, at 7:00 in the morning, in a synagogue where “Breakfast and a Class” meant something very different. The coffee was finished. Instead there was arak. It was a yahrzeit morning, and the setting was Zecher le-Avraham — a domed synagogue built in memory of Avraham Picciotto, just off the old railway line where tracks once carried people away and life has since grown back around them. From that quiet, early-morning space, surrounded by children, grandchildren, and the layered emotions of being in Israel during a week of Kaddish, this class unfolds. The episode weaves together personal memory and classical Torah sources to explore one powerful, uncomfortable truth: the love of a parent for a child is deeper, more instinctive, and more absolute than the love in the other direction. Drawing from Parashat Vayigash, the Ḥidushei HaRim, Sanhedrin, Midrash, Zohar, and lived experience — from Ya‘aqov and Yosef to grandparents and grandchildren today — this is a reflection on what parents give, what children owe, and how Torah, tefillah, and Kaddish allow that love to continue flowing even after a parent is gone. A little arak, a lot of Torah, and a conversation that lingers long after the class ends.

Vayigash opens like a courtroom hanging over a cliff: Binyamin is “caught,” the goblet is the evidence, and the verdict is already on the table. But then Yehudah steps forward — not with clever legal arguments, and not with polite diplomacy — but with a different kind of power: responsibility. In this episode, we follow Yehudah’s fierce approach to Yosef, the moment he abandons “policy” and pleads the case of a broken father, and the breathtaking line that should never exist in any normal justice system: “Take me instead.” And then Yosef breaks — not from weakness, but from holiness. Chazal reveal that he cannot bear to reveal himself while his brothers stand humiliated in front of Egyptians. He clears the room, weeps so loudly the palace hears, and speaks a sentence that sounds like concern but carries a subtle rebuke that shatters every excuse: “Ani Yosef. Ha’od avi chai?” How did Father survive losing me, if you were certain he would die from losing Binyamin? Our class builds toward a final unity — Yosef and Yehudah, din and rachamim — sealed by Ya‘aqov’s Shema: what looks like two forces is, in truth, One. And some tremendous lessons for each of us

 In this morning’sclass, Sweetening the Channels — How Hidden Light Rewrites the Script, weexplore a deceptively simple question that opens a profound door: if Divineflow comes through channels shaped by our soul’s past, does that mean somelives are destined to be harder than others? Drawing from the Arizal, thetwelve tribes, Yosef’s descent into Egypt, and the inner mechanics of gilgul,this class reframes struggle not as punishment — but as a soul’s chosen terrainfor repair.     Setagainst the convergence of Chanukah, Shabbat, and Rosh Ḥodesh Tevet, thisepisode reveals why the darkest month of the year is not a verdict — but aninvitation. Through hidden light, candlelight placed at the threshold, andTorah that reaches beneath nature itself, we learn how channels can besweetened, redirected, and illuminated. This is not about escaping your path.It is about carrying light into it — and discovering that what felt likeblockage was always waiting to be transformed.  

 Why do we embrace truth when it benefits us — and resistit when it costs us? In this powerful Breakfast & a Class, we explore oneof the most unsettling patterns in human nature: how the same facts can lead tocompletely opposite moral judgments depending on comfort, self-interest, andperspective. From Pharaoh’s embrace of Yosef to his rejection of Moshe, theTorah exposes a hypocrisy that isn’t ancient history — it’s alive in every oneof us.     Drawing on Midrash, Talmud, Zohar, sifrei mussar, and amemorable story shared by Rabbi Mordechai Kamenetzky, this class challenges usto look inward with honesty and courage. It’s not about judging Pharaoh — it’sabout judging ourselves. If Torah inspires you when it’s easy but unsettles youwhen it demands, this class is for you.     

 From the stones of the Kotel at sunrise to the darkness of Yosef’s prison cell, this episode is about the kind of power we forget words carry. Parashat Miketz opens with “Vayehi miketz shenatayim yamim” — two years that Chazal trace back to two phrases Yosef says: “zekhartani… ve-hizkartani.”How can Yosef—Mr. Bitachon—be “punished” for a simple request? We unpackMidrash Tanchuma’s sharp language and discover something unsettling: speechdoesn’t only describe reality — it can set the terms of reality.     And in a week when Jewish hearts are alreadyraw—especially after the deadly antisemitic attack at a Ḥanukkah gathering inSydney, Australia (December 14, 2025) —the message lands even harder: our words must keep HaShem as theSource, while people remain only vessels. Through Yosef’s two words, Ya‘aqov’s“few and bad,” Yosef’s silence for kavod av, and Moshe’s “rav” that comes backto him, we learn one clear takeaway for Ḥanukkah: speak like a Jew who knowsspeech is real. Listen now — and share it with someone who needs chizuk thisweek.     

This morning’s podcast explores the quiet but demanding avodah of bitachon—trust in Hashem—through the life of Yosef HaTzaddik. Drawing on the teachings of our Rabbi and mentor, Rabbi Abittan זצ״ל, a תלמיד of the Ḥazon Ish, we examine his powerful lesson that bitachon is the greatest test of our generation. Yosef’s journey—from the pit, to prison, to the palace—reveals what true trust looks like when every outcome seems uncertain and every door appears closed. As we enter the holiday of Ḥanukkah, this episode connects Yosef’s unwavering faith to the lights we kindle against all odds. It is a reminder that our role is sincere hishtadlut—to act, to try, to light the flame—while the victory itself belongs to Hashem. When He decides that light will prevail, even the smallest effort is enough. This is a timely and grounding conversation about faith, patience, and standing firm when the world pushes back.

 Enteringthe Light - Why Seeing the Ḥanukkah Candles Is Not Enough     Weall love candlelight. It softens a room. It quiets a home. It makes everythingfeel spiritual. But the Torah never treats light as ambiance. From the verybeginning of Creation, light is so much more: Vayomer Elokim yehi or — vayehior - “And God said, ‘Let there be light,’ and there was light.”     Chazalteach that this was no ordinary light: Or she’adam tsofeh bo misof ha’olam ve‘ad sofo - “A light with which onecould see from one end of the world to the other.”     Butthat light was hidden. When Hashem saw that future generations would corruptit, He concealed it for the righteous in the future. That light is known as OhrHaGanuz, the Hidden Light. And for one week each year, quietly and withoutspectacle, that light returns. Its not hidden in lightening, nor in Nevuah –prophecy. but as a simple flame on our windowsill.  Perhapsthe question we can ask is not, Do you see the light? The question is: Do youenter it?  Beforewe begin, I want to give credit where it truly belongs. I prepared a version ofthis on the plane to Israel for a class. I was reading old newsletters for thisweek’s perasha and this entire sugya opened up for me because of something mydear friend Nathan Dweck wrote years ago. When I reread his words recently, itpushed me to go back into the Gemara and the Mussar and really ask: What is thecandle actually demanding from us? That question reshaped this entire class     TheGemara teaches: Ha-ragil b’ner — havayan leh banim talmidei ḥakhamim - “One whois ragil (habitually formed) by the candle will merit children who are Torahscholars.” Rashi explains that this refers to the candles of Shabbat andḤanukkah. At first glance, this sounds almost mechanical, light properly andmerit Torah scholars.     Butreality does not support this reading. Many people are meticulous with everyhalakhic detail — and yet do not see this outcome. Rav Yeruḥam Olshin cites thesharp question raised by the son of the Ra’avad: if this promise is literal,why don’t we see it fulfilled broadly? There are many who fulfill everyhalakhic detail to perfection — and still do not see this result.     Theanswer given by the Saba of Kelm is devastating. The candle, he explains, isnot the goal. It is only a siman, a sign. He compares it to a messenger sent ona mission, given a string tied to his finger so he won’t forget his task. Ifthe messenger returns and proudly reports, “I guarded the string beautifully,”but never completed the mission — he has failed completely.     Sotoo with the candles. They are not about wax and flame, nor just oil and aflame, they are meant to awaken: Recognition of Hashem’s power and His love forIsrael, leading to: Kabbalat ol malkhut shamayim b’simḥah - Accepting the yokeof Heaven with joy. Without that inner transformation, the candle remainsphysical light — not mitzvah light.     Thisis why the Saba of Kelm could say his shocking words: “I never fulfilled themitzvah of Ḥanukkah in my life.” Not because he did not light — but becausefulfillment means surrender, not compliance.   Chazalrule that Asur l’hishtamesh b’oro - “It is forbidden to use the light of theḤanukkah candles.” The Maharal explains that this is not practicalillumination. It is gilui kedushah, a revelation of holiness. You may look atit. You may not use it. Because once you use light, you control it. But whenyou truly encounter sacred light, it controls you.  TheMenorah in the Beit HaMikdash functioned the same way. Its light was never usedfor benefit. The Gemara says it stood as: Edut she’Shekhinah shorah b’Yisrael -“Testimony that the Divine Presence rests among Israel.” The Ḥanukkah candlestestify to the same thing.     AsI was walking back from Synagogue on the Yishuv, I noticed people sittingaround a firepit and enjoying the warmth during these rainy cool days here.Firepits and Fireplaces have become so popular. Even table top mini fire pitsallow one to bask in a bit of warmth, stare at a flame and feel calm. That ishuman.     ButḤanukkah is not asking whether the light warms the room. It is asking whetherit warms the soul. To see the light is passive. To enter the light requiressurrender, loyalty, inner reorientation and the courage to live differently.The blessing is not in what burns on the table. The blessing is in what burnsin the will and inside of us.     Perhapswe can suggest that before lighting this year, pause for ten seconds andquietly whisper, Hashem, I am not justlighting a candle. I am renewing Your kingship in my life. Then look at theflames and into the flame searching for the inner light of creation. And askyourself one honest question: What does this light obligate me to clean up inmy life? Because the light does not bless the eyes. It blesses the will thatsur

What if your dreams are more than scattered images of the night? This morning’s Breakfast & a Class Podcast takes you deep into the world of Yosef HaTzaddik and the hidden architecture of dreams in the Torah. From prophetic visions to frightening nightmares, from Yosef’s rise in Egypt to the terrifying power of interpretation described by Chazal, this episode reveals how dreams can shape destinies—and how your words can shape your dreams.

 What really makes a person great — never falling, or knowing how to rise? In this morning’s powerful episode on Parashat Vayeshev, we journey through one of the most painful family dramas in the Torah: the sale of Yosef, the failure of Yehudah, the shocking story of Tamar, and the confrontation of kings — Shaul and David. This is not a class about ancient figures. It’s a class about us — about guilt, responsibility, collapse, and the courage to admit, “I was wrong.”   In our class, we try to strip away the fantasy of perfection and replaces it with something far more real: the holiness of recovery. From Yehudah’s words “Tzadkah mimeni” to David’s “Chatati LaHashem,” we uncover why Jewish kingship is built not on flawlessness, but on return. If you’ve ever failed, fallen short, or wondered if it’s possible to truly start again — this class is for you.  

We live in a world of instant gratification—instant answers, instant fixes, instant results. But the Torah offers a very different vision of how real growth happens. In this powerful class on the words “Vayavo Ya‘aqov shalem”, we uncover a deeper truth hidden in Rashi and Midrash Rabbah: although Ya‘aqov’s healing began immediately, his journey to becoming truly shalem—whole in body, wealth, and spirit—took years. Through sharp insight, relatable modern analogies, and timeless Torah sources, this class reframes how we look at recovery, rebuilding, and spiritual progress. We then step into the world of Ikveta d’Meshicha, the slow, almost imperceptible footsteps of redemption, where real change often happens beneath the surface. With a striking story of rushed teshuvah, a Midrash on Avraham’s 25-year wait for Yitzḥak, and a deeply personal closing inspired by a teaching shared by Rabbi Silber and passed on through the next generation, this class delivers one clear, steady message: lasting growth doesn’t happen in leaps—it happens step by step. A timely, strengthening listen for anyone in the middle of rebuilding anything in life.

Today’s Erev Shabbat Breakfast and a Class will be wonderful to share with your family at the table on Friday night or on Shabbat day We explore one of the quietest but most profound moments in Parashat Vayishlaḥ. After Ya‘aqov makes peace with his brother, he settles for eighteen months and builds two kinds of structures: permanent homes for his family and fragile huts for his animals. Yet he names the entire place not “Batim — Homes,” but “Sukkot — Huts.” Why? What message was he sending his children, his descendants, and the world about compassion, leadership, and responsibility? Through the lens of Rishonim, the Chid”a, and the lives of our shepherd-forefathers — from Hevel to Avraham, Moshe Rabbenu, and David HaMelekh — we uncover a timeless truth: spiritual greatness begins with how we care for those who cannot care for themselves. The class weaves together personal stories, Torah sources, and the unforgettable image of Rav Elya Lopian feeding a stray cat, showing how the simplest acts of kindness shape the leaders of Israel.

 In this morning’s Breakfast and a Class, we explore one of the most mysterious scenes in the Torah: the hug and kiss between Ya‘aqov and Eisav. Why does the Torah place dots over the word va-yishaqehu—“and he kissed him”? Was it love, or was it hatred? And what does this ancient encounter have to do with the world we walk into every single morning—our businesses, our challenges, our families, and the culture that surrounds us?  This episode takes you deep into the kabbalistic framework of Tohu and Tikkun—chaos and repair—and shows how Ya‘aqov becomes the one who carries Eisav’s abandoned mission. More importantly, it brings the idea straight to our lives: how every Jew wakes up in Ya‘aqov’s tent and then steps into Eisav’s field, gathering sparks, elevating the world, and refusing to confuse a temporary “hug” with a premature “kiss.” It’s a ten-minute journey through Parashat Vayishlaḥ that gives clarity, purpose, and a powerful reminder of what we’re actually doing out there.   For a more extensive look into this subject, go to our in depth class on the subject from Nov 30, 2023 – “Yaakob taking on his brother’s role”  

In this week’s podcast, we uncover one of the most breathtaking Midrashim in Parashat Vayetze — the real reason Ya‘aqov Avinu arrived in Ḥaran penniless, carrying nothing but a staff. It wasn’t poverty, and it wasn’t neglect. It was because the love Yitzḥak once showed a deeply flawed grandson stopped a murder and saved the entire future of Am Yisrael. One act of warmth, years earlier, changed the destiny of the Jewish people. And from there, we trace a pattern that repeats through history: how a moment of kindness to a child can echo for generations — whether it’s Rav Landau saving Prague, a Jewish neighbor shaping Vladimir Putin’s policies, or a simple “welcome” sandwich that changed Stephen Carter’s life. This episode isn’t just Torah — it’s a wake-up call. If a single embrace from Yitzḥak could stop Elifaz’s sword… if a bowl of soup could reopen a Talmud Torah in St. Petersburg… if a smile could redirect a young boy’s entire future — then what about our own children and grandchildren? What about the ones who struggle? What about the Elifazes in our lives? This podcast is about the power we hold in our hands every day — the power to shape futures we may never see. Tune in, listen deeply, and carry the message into your week. 

This week’s episode uncovers one of the most hidden structures in the Torah: the cosmic war between the twelve channels of kedushah and the eleven forces of tum’ah. When Ya‘aqov completes the twelve tribes, the universe tilts. Suddenly Eisav’s eleven chiefs, Haman’s eleven klipot, and the eleventh foul ingredient of the Ketoret all fall into place. Why does Ya‘aqov bow, but Mordechai refuses? Why does Yosef singe Eisav like flax? And why does holiness never settle at ten,and never tolerate eleven, but triumphs only at twelve? We trace the story from Ya‘aqov’s bow to Eisav, through Yosef’s rise in Egypt, straight to the Purim miracle — and then into the Ketoret, Eliyahu on Har HaKarmel, the months of the year, and the spiritual architecture of creation. The takeaway: kedusha wins only when all twelve stand as one — including the “chelbenah” among us and within us. This is the avodah of our generation: lift the eleventh ingredient, unite as twelve, and watch the shadows of Eisav lose their power.  

“Taryag Shamarti — The Torah That Never Leaves a Jew” Parashat Vayishlaḥ — Sunday Morning Breakfast Class Edition  Life doesn’t pause for Torah. Ya‘aqov Avinu reminds us of that this week. For twenty long years he lived in the chaos of Lavan’s house — working nonstop, raising a family, navigating danger, and grinding through the pressures of daily life. Yet when he prepares to face ‘Esav, he sends one cryptic message: “עִם לָבָן גַּרְתִּי — I lived with Lavan… and I held onto all 613 mitzvot.” What does that even mean? And why would ‘Esav care? Our rabbis reveal a deeper truth: Torah isn’t only what you learn — it’s what you refuse to let go of. This morning’s class explored how longing for Torah carries the power of Torah itself. Drawing from Rashi, the Kli Yakar, Rav Aharon Lopiansky, Rabbi Frand, the Ateres Dudaim, and the life of Rav Avraham Danzig, we traced a single theme: a Jew can be in the middle of real life — in the office, on the road, in the storm — and still be wrapped in the protection and strength of Torah. Ya‘aqov’s secret wasn’t escape. It was bringing holiness into the mud of life. This shiur is for anyone juggling work, family, responsibility, and still trying to stay anchored in Torah. Listen in — and carry Ya‘aqov’s message with you wherever you go.

Ya‘akov Ish Tam — master of balance, not a naïve soul. This episode explores why HaShem waited for Ya‘akov — and only Ya‘akov — to father the Twelve Tribes. We contrast Avraham’s Chesed and Yitzḥak’s Gevurah with Ya‘akov’s Tiferet, the balanced center that brings holiness into everyday life. Drawing on a penetrating insight from Rabbi Yissocher Frand, we uncover how Ya‘akov, the “simple man,” could stand toe-to-toe with Lavan the deceiver — and how Esther, the woman of silence, learned when silence becomes a sin. This is a deep dive into middot, self-mastery, and the Torah’s definition of real strength: becoming a Ba‘al Middot — the master of your traits, not their servant.

This week’s 48-minute lunch class follows Ya‘aqov Avinu on the road out of Be’er Sheva — alone, stripped of everything — and uncovers the hidden drama that Chazal wove beneath the surface. We explored Eliphaz standing over him with a sword, the terrifying choice between Esav and Yitzḥak, the shocking gilgul that transforms Eliphaz into Onkelos, and the painful wound that produces ‘Amaleq. The class brings together Midrash, Zohar, Rema MiPano, and Rashbi to reveal how one hesitant moment of decency can echo across centuries and reshape Jewish destiny. If you’ve ever wondered how Heaven handles incomplete choices, old wounds, and the thin line between holiness and destruction — this is the class to hear. It’s gripping, it’s sourced, and it will stay with you long after Shabbat.  The class is based on a shiur of Rabbi Pinchas Friedman, but is taken on a long tangent. 

In this mornings class inspired by an insight by our dear friend Terry Oved, we follow Ya‘akov Avinu into the darkest house in the Torah — Lavan the sorcerer — and discover how twenty years of deceit, manipulation, and spiritual danger forged the strength that finally allowed him to face Eisav. Drawing from Midrash, Zohar, and Pirkei de’Rabbi Eliezer, we uncover the hidden layers behind the words “עִם לָבָן גַּרְתִּי” and how Ya‘akov walked through fire without losing himself. This is the story of the strength you don’t know you have until the moment you need it. A powerful lesson for a generation living through its own shadows — and learning, once again, to stand like Yisrael.

L’N Rabbi Jay Marcus, HaRav Yaakov Zvi ben Harav Yosef Yechezkel zt”l In this morning’s class, we walk with Ya‘akov Avinu into the darkness — and discover the spark that has carried our people through every exile. From Har HaBayit to 1492, from Janowska to today, this is the story of the pintele yid that refuses to die — and the miracle of living in a generation that finally has a home to walk toward with keys in our pocket ! 

Kislev enters in darkness, but it carries the oldest light in creation.This shiur uncovers why Rosh Ḥodesh Kislev is called a mini–Yom Kippur, how Ya‘akov reclaimed the month from Eisav, why the pasuk “וַיַּרְא יֹשֵׁב הָאָרֶץ הַכְּנַעֲנִי” forms its divine permutation, and how the 36-hour hidden light of creation flows into the 36 flames of Ḥanukah.We explore Rivkah’s fear, Eliyahu’s demand for clarity, and the avodah of Kislev: no more split identities, no more “wishy-washy.”A powerful, urgent call to enter the Gate of Light with truth, vision, and Teshuvah. 

Our Class today uncovers the hidden meaning behind Yitzḥak’s wells—and the secret of the waters of the mikveh. From Ramban and Midrash to the Sefat Emet and Rav Kook, guided by the Shvilei Pinchas, we discover how digging beneath the layers of dust reveals the “be’er mayim ḥayyim” within us, and how immersion in water reconnects us to creation, purity, and the divine spark waiting to rise.

In this week’s episode, we revisit a powerful Shabbat conversation exploring the passing of Sarah Imeinu, the Satan’s final strike, and the mystery of how Heaven sees what we cannot. Rashi and Midrash describe Sarah’s death in terms that at first glance are troubling: shock, confusion, and the Satan’s manipulation. But the deeper reading reminds us of a fundamental principle — Sarah’s 127 years were exact, allotted, and perfect. The Satan can disturb perception, but he cannot write decrees. Her passing was not a tragedy created by chaos, but the precise conclusion of a life lived with purpose. From there, the episode turns to the larger question every human being faces in moments of pain: Why did this happen? Torah and Chassidut invite us to shift the question — gently, honestly — from “לָמָּה?” (Why?) to “לְמָה?” (For what purpose?). We explore a Chassidic story beloved by Rabbi Dr. Twerski ז״ל about a Rebbe whose heavenly clarity revealed that the decrees he once fought were in truth expressions of HaShem’s goodness. This episode is about vision — the difference between the fragments we see on earth and the full masterpiece revealed Above. It is about how to face loss, fear, confusion, or disappointment without collapsing under the weight of “Why?” And it is about how to trust that even when we cannot see HaShem’s plan, He is guiding us toward purpose, growth, and strength. If you or someone you love is facing a difficult moment, this episode is meant to offer perspective, comfort, and a path forward.

“Chayei Sarah isn’t about death — it’s about what remains alive.” This week’s class explores why the Torah places life and death in the same breath, the mystery behind the seven burials in the Cave of Machpelah, and how Sarah’s passing became the first eternal foothold of Am Yisrael in the land. We also revisit the unforgettable story of a premature eulogy — and what it teaches us about who is truly alive. If you’ve ever wondered what it means to leave a legacy that endures, this is a class to hear and discuss at the Shabbat table.

“Hidden Greatness — The Hesped of Sarah Imeinu” Why does the Torah record a eulogy only twice — once for Sarah, once for Ya‘akov? What made Sarah’s hidden life more powerful than public greatness? A class on tzniut, hidden chessed, and the kind of greatness HaShem reveals — not the world.

This week’s Tuesday morning class goes into a part of Chayei Sarah nobody talks about. Avraham gives “gifts” to the sons of Keturah and sends them east — but gives everything to Yitzḥak. Rashi calls those gifts shēm tum’ah — spiritual power without holiness. The Vilna Gaon shows the word “הַפִּלַגְשִׁים” hides a warning: פָּלַג־שֵׁם — a split Name. The relationship held only half of HaShem’s Name. In this class we uncover: why Avraham refused the Ketubah, how a missing letter reveals a cosmic struggle, and why only Yitzḥak carries the full Shem HaVaYaH. Sometimes the deepest secrets of Torah aren’t in the words — they’re in the missing letter. Listen to the full class: “When Holiness Must Separate — Chayei Sarah.”

This week’s class in Chayei Sarah isn’t about Avraham or Rivkah. It’s about the man nobody looks at. Eliezer — called “cursed” by Noach, rejected by Avraham, overshadowed at every turn — is sent on the most sacred mission of the generation: find Yitzhak’s wife. And on that journey, something unbelievable happens. He doesn’t just succeed. He transforms. From cursed to blessed.From servant to saint.From outsider… to one who enters Gan Eden alive. What changed?One test. One insult. One moment of humility that opened heaven. Join me as we uncover the secret of how a person can rise — not because life was easy, but because he refused to give up. This is not just Eliezer’s story.It’s the blueprint for ours. 

What does it mean to pay full price for something that matters? Avraham didn’t just bury Sarah. He planted the first permanent stake of the Jewish people in the Land of Israel. This episode reveals: The strategy behind the negotiation, The Midrashic secrets behind Ephron, And why walking away can sometimes be the holiest decision.  

By special request, I’m reposting this class on the Akeidah — recorded back in 2020. This version presents a different approach to the Akeyda: a deeper and more midrashic look at what really happened on Har HaMoriah. Many people have asked for it again, and here it is — unchanged. This class explores a bold Midrashic theme: that at the Akeidah, Yitzchak experiences a form of death and resurrection. Drawing from four Midrashic sources, the shiur shows how Chazal describe Yitzchak’s soul leaving him as the knife reaches his neck and returning when the angel calls out. From this moment, Yitzchak himself declares the blessing “Baruch… Mechayeh HaMeitim.”  For another presentation, you can scroll back in your podcasts toNovember 2024, where I delivered another version of the same class at the Safra synagogue. This class works for Vayera and Chaye Sara and if you would like the notes, please let me know.

Three dusty travelers. One laugh. One missed “Amen.”  Discover how Sarah’s reaction in Parashat VaYera teaches us never to underestimate who Hashem chooses to deliver your blessing.   

 He challenged Heaven.  He passed the Akeidah.  And he walked home as if nothing happened.     This week’s episode reveals the power of staying grounded— in success and in struggle.  Avraham Avinu teaches us the secret: Greatness doesn’tneed applause.     

The Voice That Opens Heaven — Your Own Avraham’s first prayer in the Torah wasn’t a prayer at all — it was an argument. In this class, we explore why Hashem wants your words, not perfect words. And we’ll see what happens when people finally speak to Him… directly.

 PerehAdam - The Final Exile and the Battle that Ends History  Last Friday, just after sunrise minyan at theKotel, I was talking with friends when one of the guys from New York spotted meand gave me a huge hug proclaiming loudly, “Rabbi Bibi, one of my favoriterabbis, they miss you in Miami.”   At that moment, a soldier with his machine gun observingwalked over: “Are you Bibi from New York — the one involved with the helmetsand vests?”  Before I could answer, someone else said, “Yes,that’s him.”  The soldier gave me a long hug.No words. Just a hug.  Those moments at the Kotel are hard to explain— the raw mixture of danger, holiness, exhaustion, and gratitude.  As I walked toward the plaza to record a class,a young man from America approached me.  “Rabbi… what exile are we in right now?”“I know Egypt, Babylonia, Greece, Rome… but what is this?”  I immediately thought of something my rabbi, RabbiAsher Abittan זצ״ל, taught me over twenty-five years ago.  He said: “The four exiles listed by Daniel arenot the end of history.The Mekubalim speak of a fifth exile — the exile of Yishma’el.”  Unlike the previous exiles — symbolized by animals— this one is represented by a person.  A dangerous person.  A wild human. “Ve-hu yih’yeh pereh adam” “He will be awild man.”  Rabbi Abittan added: “When a wild animalrealizes it is cornered — it becomes the most dangerous.” That is what weare witnessing.  Ma’aseh Avot, Siman Labanim - The actions ofthe fathers shape the destiny of the children.  The Midrash teaches that when Avraham walkedinto Eretz Canaan, every step left a spiritual imprint.History follows those footprints.  Rabbenu Beḥaye (Bereshit 21) writes: “There isno nation that hates Israel more than the children of Yishma’el.”  How did that hatred begin?  1. S̱arah afflicts Hagar וַתְּעַנֶּהָשָׂרַי — “Sarai afflicted her.”  Ramban explains: S̱arah sinned in afflictingHagar, and Avraham erred by permitting it.Therefore, Hagar’s offspring will afflict S̱arah’s descendants.   Not revenge.Consequence.  Pain leaves a scar on history.  2. Avraham blesses Yishma’el  When Hashem promises Avraham a son throughS̱arah, Avraham responds: Lu Yishma’el yiḥyeh lefanekha — “Would thatYishma’el live before You.”Rav Eliyahu Svei זצ״ל, quoting Rav Mendel Kaplan זצ״ל, cites the Zohar: Avraham’swords gave Yishma’el spiritual power until the end of days.  3. The Brts Milah at age 13  The Zohar HaKadosh states: “Woe to the worldthat Yishma’el received Milah.”  Yes — he has a covenant. But it is incomplete —only skin deep.  Rabbi Frand explains: Our bris is on day eight— before ego, before identity, before pride.Theirs is chosen, not commanded.  Because of this partial holiness:   Yishma’el has temporary rights in Eretz Yisrael.  But not eternal ones.  We may say it this way:  Yishma’el holds a visa.Yitzḥak holds the deed.  The Gemara (Sanhedrin) describes a gentileacting with insane cruelty.  Rav Ashi comments: “This is not hatred. This ismadness.”  Rav Chaim Vital (Sha’ar HaPesukim) writes: “Theexile of Yishma’el is worse than all others because Yishma’el is called adam— a human — yet behaves like a wild animal.”  He cites Tehillim 124:2: “Lulei Hashem… bekumaleinu adam.” “If not for Hashem… when a man rose against us.” Rav ChaimVital says: That “adam” is Yishma’el — the pereh adam.  The other exiles — described in Daniel — areanimals:   Lion — Babylonia  Bear — Persia  Leopard — Greece  Terrifying beast — Rome/Edom     But Yishma’el?  A human with the instincts of a wild beast.  Animals do not:   Strap bombs to themselves.  Use their own children as shields.  Livestream murder.  That is פֶּרֶא אָדָם.  Rabbi Abittan זצ״ל told us: “When the wildanimal senses the end — that is when it becomes the most violent.”  In the year 2000, something historic happened.  Pope John Paul II visited Jerusalem. From theKotel plaza, in front of the world, he called the Jewish people: “Our olderbrothers.”  Rabbi Abittan said: “That was the moment theexile of Edom began to end.”  Soon after — during the High Holidays of 2000 —the Intifada exploded. The era of Yishma’el began.  Not political.Not territorial.  Biblical.  Almost 2000 years ago, Midrash PirkeideRabbi Eliezer tells us: Avraham visits Yishma’el’s home.Yishma’el’s wife gives him water contaminated with worms — kindness used ascruelty.  Avraham tells Yishma’el: “Change the thresholdof your house.” (Meaning: change your home — or change your destiny.)  The Midrash concludes: “In the end of days, thechildren of Yishma’el will rule the land for a time, to provoke Israel toreturn to their Father in Heaven.”  In other words: Their rise is designed to wakeus up.  The Zohar (II:32a) ad

 A lion’s roar in the ark.  A wound that never healed.  And a truth that echoes at the Kotel today — More than wedo for the poor, they do for us.  This week’s class, “Noaḥ and the Lion,” explores thehidden power of kindness that sustains the world, through Midrash, Zohar, andtimeless lessons for our own lives.     

Reflections for Rosh Ḥodesh Ḥeshvan / Parashat Noaḥ   Two words — ḥatufim and ḥamas — define our times.  Join us for a powerful journey from Parashat Noaḥ to today’s headlines, revealing how the Torah foresaw the moral collapse of a world that takes instead of gives — and how we can rebuild it through compassion, truth, and giving back.   Sources • Genesis 6:11; 21:1 • Deuteronomy 25:13–19 • Exodus 21:16 • Targum Onkelos ad loc. • Bereshit Rabbah 12:8 • Rashi to Deuteronomy 25:15 • Rabbi Pinchas Winston, Parashat Noaḥ, 2025

Two creations: form—and then life. We revisit Bereshit andsuggest, with classic sources, that Torah and tefillah keep the ḥuqqot ofheaven and earth in motion. If you want a no-nonsense take on how your siddursustains the world, this one’s for you  Sources Cited 1. Bereshit 1:1; 2:5–7; 2:3 2. Rashi ad loc. 3. Bereshit Rabbah 10:9, 12:8 4. Tehillim 33:6, 9; 104:30; 115:16 5. Yirmeyahu 33:25 6. Devarim 8:3 7. Zohar II 161a 8. Nefesh Haḥayyim, Shaʿar Alef 2; Shaʿar Daled 

  “Whose Side Is God On? — The Tower That Never Fell”     From Gaza to Babel — from protest lines to prayer lines —everyone thinks Heaven agrees with them.  This week’s class, “Whose Side Is G-d On?”, exposes thespiritual blindness that turns faith into fiction — and the miracles we misswhen we stop looking up.  

 Why did Hashem choose ravens — the most unlikely of birds— to feed Eliyahu the prophet? In today’s class, we attempt to uncover thesecret connection between the raven, the ketoret, and the soul of every Jew.     

When the sky darkened and the first raindrops fell, Noaḥ hesitated at the door of the תֵּבָה. Centuries later, Mosheh faced the same test — and changed history. This is the story of faith, humility, and Hashem’s confidence in you.

 The world feelsupside down.  Peacetreaties signed, yet war rages.  Terroristscelebrated, truth silenced, and Israel blamed again.  Butwhat if this chaos was predicted not by pundits, but by Shlomo HaMelekh himself?  Joinus as we explore”From the Time of War to the Time of Peace” as examine wordsattributed to the Vilna Gaon and his prophetic insight into the calendar ofhistory showing why this year, 5786, may mark the dawn of the Et Shalom.       

Podcast Description: In this powerful post–holiday class, we explore the question that lingers after the shofar’s echo fades: What now? Through the stories of Kayin and Hevel, Noaḥ, and the teachings of the Ba‘al Shem Ṭov and the Lubavitcher Rebbe, he reveals that the true work of teshuvah begins when the inspiration ends — when we stop blaming others and take ownership of our lives. “הַדָּבָר תָּלוּי בִּי – The matter rests with me” becomes a call to action: to carry the holiness of the Yamim Nora’im into the ordinary days ahead, turning awareness into daily renewal.

Tonight, all of Israel waits breathlessly. On הוֹשַׁעְנָא רַבָּה — the night of sweetening judgment — hearts tremble and lips whisper the same plea: that our brothers and sisters be returned, that harsh decrees melt into mercy. In this special lecture from אֶרֶץ יִשְׂרָאֵל, delivered exactly two years after the tragedy that began on שְׁמִינִי עֲצֶרֶת תשפ״ד, Rabbi David draws us into the mystery of the five willow strikes — the five final letters of the Hebrew alphabet — and how each one transforms divine judgment into compassion. Join us for The Five Strikes of Mercy — Sweetening Judgment on the Soft Earth — a journey from sorrow to renewal, from the closed gates of exile to the dawn of redemption