Online Torah Classes with Rabbi Mendy Goldberg

VAYEIRA

How to view the opposing party?

A person carries contradictory identities, and therefore it is permitted to part ways, but it is forbidden to disconnect. It is a fact that even Lot, detached and confused, risked his life to host the angels, against his wife’s advice and the hostility of his neighbors. For there is no such thing as an evil person; there is only a person whom evil has taken over, who was tempted to believe in the instant-reward system that promises quick gratification.

LECH LECHA

What's Your Legacy?

We call him "Abraham our Father." What is so honorable about that? What is special about being "our father"?Abraham was the first to think about continuity. The most important enterprise Abraham created was not that he was a great person in his own right, but that he established a movement that would continue to flourish long after him.

NOACHWho's flaw is it?

The painful ending to Noah's life.

When we notice a problem in another person, does it really exist in him, or is it coming from within us, as the Gemara says, "he disqualifies others with his own blemish?"

Is our job to rebuke the other, or is the other a mirror, sent from Above to remind us what needs fixing in ourselves? This week the Torah gives a clear answer through the sons of Noach. But first we must face the great puzzle of the parsha: Noach begins higher than anyone in all of Tanach, the only person the Torah ever calls a "tzaddik,"; yet his story ends in the most painful way of all.

BEREISHIS

Forbidden Fruit are Always the Sweetest

Parshas Bereishis reads like an indictment of humanity. On every day of Creation the Torah declares"tov" that it was good, yet after the creation of man those words are conspicuously missing, and by the end of the parsha man is described as "only evil all day long," leading to the decree of the Flood. But after the Flood, when Noach offers his korbanos, Hashem swears never again to destroy the world, using almost the very same reason: "for the inclination of man's heart is evil from his youth"

What is man, at his core, good or evil?

ROSH HASHANA

The Silent Shofar

Is it a good sign that Rosh Hashanah falls on Shabbos? This year and next (5787-5788) bring a once-in-fifty-year occurrence: two consecutive Rosh Hashanahs both falling on Shabbos.

Historically, both the worst national tragedies (the destruction of both Batei Mikdash) and the greatest triumphs (forgiveness for the Golden Calf, the building of the Mishkan, entry into Eretz Yisrael) took place in years when Rosh Hashanah fell on Shabbos.

The omen cuts both ways, so the question becomes: what actually determines which direction it goes?

The Sages suspended the blowing of the shofar whenever Rosh Hashanah falls on Shabbos, out of concern that someone might carry the shofar to an expert to learn from him, violating the Shabbos prohibition against carrying in a public domain.

How can the sages suspend a biblically given commandment?

NITZAVIM _ VAYEILECH

The Half Hour Challenge

We must climb another rung in spiritual work by absorbing a revolutionary idea from the "Alter Rebbe" (the first Chabad rebbe) about how to relate to the evil inclination (yetzer hara).

Quoting King Solomon, The evil inclination as an "old and foolish king", experienced, confident, and able to stir up overwhelming emotions. But ultimately it's "foolish": it preaches nonsense and pointless "solutions" leading nowhere good. As long as we treat it as a legitimate opponent, we'll collapse before its emotional force, since positive intentions alone can't match its intensity. Only by stripping away its disguise, exposing the underlying panic, like an unthinking bully causing a reckless accident , can we shift from fear to compassion, which causes it to collapse.

A practical exercise: the "Half-Hour Challenge." When the urge demands instant reaction, deliberately delay response for thirty minutes. In that pause, the emotional "short circuit" fades, reason returns, and the urge is revealed as irrational and unworthy of fear, better met with pity than dread.

TAVO

Are They Really Curses?

It's hard to believe that the one who loved Israel most parted from them with curses double those God gave.

Moses stood at his life's end, knowing this was his last chance to speak. A parent saying final goodbyes doesn't soften hard truths, he says everything, in full detail, to arm his children with every tool possible. This multiplication of warnings is love's price when time runs out. Earlier, Moshe pleads with to save Israel physically; now, unable to save them with his body, he saves them with words. Crucially, both rebukes are immediately followed by unbreakable promises of restoration, the rebuke never stands alone. Read this way, it isn't a stern face opposing a loving one; it's the same love, refusing to look away even from painful truths.

KI TEITZEI

Beyond the Conflict

Don't fight the yetzer hara (evil inclination) head-on, it's exhausting. Instead, rise above it by setting fixed times for Torah study for its own sake.

The pleasure of Torah naturally eclipses cheap desires, so the battle never even starts. This is the answer to why the fight against the yetzer hara is hinted at through an optional war, because once you transcend the battlefield, the fight becomes unnecessary, "optional" rather than mandatory.

SHOFTIM

Judge Thyself

Parshas Shoftim coincides with the beginning of the month of Elul and opens with the command to appoint judges and officers "in all your gates" and the emphasis on the singular (lecha) points inward: the real courtroom is a person's own mind, and the real gates are sight, hearing, smell, and speech, the points where the outside world first makes contact with the self.

Another lesson that is gleaned from this mitzvah is as a call to judge oneself before judging others, since most conflict comes from holding one standard for our own behavior and a stricter one for everyone else's.

The central idea, though, is that self-control works best as prevention rather than as a fight fought after the fact: once a trigger has already reached awareness and stirred up desire, willpower rarely wins, so the wiser move is to keep the trigger from entering in the first place, whether that means what a person looks at, listens to, or even allows himself to dwell on in thought.

REEAH

BREAKING OLD HABITS

Parshat Re'eh explores why Moses uses the singular "See" and present-tense "I give," arguing this teaches that free choice never disappears, no one is ever too old or too "stuck" to change, unlike Bilaam, who believed he could only find purity in death. Drawing on Tanya's model of the "animal soul" (heart, instant gratification) versus the "Godly soul" (mind, long-term truth), truth naturally overpowers desire once genuinely engaged.