Dvar Torah for Bechukosai 3rd Aliyah: Actual text: https://tinyurl.com/ywp5fzuw Audio: https://dailyaliyah.org/wp-content/uploads/2025/11/bechukosai-3.mp3 After listing the curses that will befall the nation if they fail to keep the Torah, God says, “They will confess their sin… they treated Me as happenstance” (26:40), and then immediately adds, “I, too, will treat them as happenstance…” (26:41). Why would God continue to respond this way if the people have already confessed their sins? Abarbanel explains that if repentance does not lead to improved behavior, and we persist in treating God with indifference, then He will respond in kind. Confession without genuine change reveals a lack of sincerity and true remorse. When we genuinely value God’s expectations of us and commit to walking in the path of the Torah, God, in turn, will walk among us and care for us. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bechukosai 4th Aliyah: Actual text: https://tinyurl.com/44kx9me9 Audio: https://dailyaliyah.org/wp-content/uploads/2025/11/bechukosai-4.mp3 Parashas Bechukotai contains the difficult section of rebuke and punishment for those who do not follow the Torah’s laws. Immediately afterward comes the law for someone who vows to donate the value of a person, along with the assigned values for such vows (27:1–7). Why place this here, rather than alongside the detailed laws in earlier parshiyos? The Kotzker Rebbe explains that after such severe rebuke, it is easy for a person to lose self-worth. In response, the Torah affirms everyone’s intrinsic value, regardless of how closely they have followed its laws. There is also another encouraging message: these laws apply only to one who verbally commits to donating the value of another person. This not only underscores the importance of recognizing the worth of others, but also highlights the power of our words. The Torah is reassuring us—our words have real significance, they add value to the world, and each of us is inherently valuable. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bechukosai 5th Aliyah: Actual text: https://tinyurl.com/2mzey26r Audio: https://dailyaliyah.org/wp-content/uploads/2025/11/bechukosai-5.mp3 The Torah discusses the pledging of ancestral land—property originally given to one’s ancestors when Israel was divided among the tribes (27:16–21). Since ancestral land is meant to return to its original owner at yovel, the donor instead gives a prorated amount. If the person later redeems the pledged field, they must add an additional fifth to the redemption price. What message lies behind the Torah’s focus on prorated values? Rav Avigdor Nebenzahl explains that the value of ancestral land in Israel cannot be measured solely in economic terms. The land is not only where the most mitzvos can be observed, but it also symbolizes our connection to God. By assigning a formal value to its pledging, the Torah reminds us that the true worth of living on this land—the opportunities it offers for spiritual growth and closeness to God—is beyond human calculation. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bechukosai 6th Aliyah: Actual text: https://tinyurl.com/kbrz66e5 Audio: https://dailyaliyah.org/wp-content/uploads/2025/11/bechukosai-6.mp3 The Torah details the law regarding land purchased and then consecrated by the buyer, and how it reverts to the original owner when yovel arrives. The pasuk details that “the Kohen shall calculate the value until the jubilee year, and give the valuation on that day…” (27:23). If the Kohen calculates the value of the consecrated field, it seems evident that the value is the present value. What is the purpose of the Torah’s addition of the words “on that day” to the instructions? The Gemara explains that these words indicate that rather than paying a pre-established fixed price for a field, one pays the value of the produce at that time, which becomes a variable based on time and location and highlights an essential element in how we value things. We often raise the value of items based on their scarcity. We value the time we spend with our parents, but often only when we move out. We value quiet time, particularly when we otherwise lack it. It behooves us to be mindful of valuing commodities on the day we enjoy them, especially the scarcest of them all: time. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bechukosai 7th Aliyah: Actual text: https://tinyurl.com/3w7w7xse Audio: https://dailyaliyah.org/wp-content/uploads/2025/11/bechukosai-7.mp3 The Torah describes the last of the tithes called maaser (bechor being the first, maaser the last). Rather than adding up livestock and taking one-tenth as tithe, we are told to let each animal pass through a narrow opening and tag every tenth one (27:32). Why is this inefficient way to tithing required? Rav Hirsch explains that rather than separating out 10 percent of our total assets to be donated, counting all our assets as part of this process reframes how we view the totality of our belongings. Not only is attaining wealth a blessing, but keeping and growing it is just as much a blessing. Counting our valuables, rather than focusing on the portion we give away, enables us to appreciate the utility and blessing of all we’ve been able to accumulate. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 1st Aliyah: Actual text: https://tinyurl.com/4m4e68nr Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-1.mp3 Parashas Bamidbar relays five censuses of the Jewish people: per tribe, per flag, members of Levi who were at least one month old, the firstborn of every family, and the count of the Leviim ages thirty to fifty. However, the very first census contains unique instructions, directing a count “according to the number of names” (1:2). Why would we be counting names when we’re counting people? Rabbi Yochanan Zweig explains that counting can be used to combine individuals as a group, and it can be used to give each member of a group their own identity, such that each person counts and matters. One way to acknowledge a person’s uniqueness is to use their individual name, transforming even a mechanical count into recognition of distinct character. This census is intended to capture both the group totals, as well as everyone’s distinct contribution to the whole. With the Torah as our exemplar, we are encouraged to focus on the individuality of those around us and celebrate being counted with them. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 2nd Aliyah: Actual text: https://tinyurl.com/4mw7dfy3 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-2.mp3 Bamidbar begins with a count of the Jewish men, which many commentaries view as a sign of God’s affection for the nation. After giving the census results, God instructs Moshe to exclude the Leviim from the count (1:49). If the census was an expression of love, why leave the Leviim out—especially since they were counted later (3:15)? Why not include everyone together? The answer may lie in the wording of the initial instruction not to count the Leviim. The pasuk says, “The tribe of Levi you shall not count, and your head you will not take up…” While this might sound like repetitive phrasing, the second part can also be understood as “and their heads you will not carry,” possibly a reference to the Leviim’s refusal to participate in the sin of the Golden Calf. Their steadfastness earned them a unique role as stewards of the Mishkan and in service to God. As the Rebbe of Gur explains, they not only refrained from participating, but they actively opposed the Golden Calf. Their courage to stand firm in their convictions granted them special status—and serves as a model for us to remain steadfast in our own principles. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 3rd Aliyah: Actual text: https://tinyurl.com/yxrs7aaw Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-3.mp3 Parashas Bamidbar lists the grouping and order in which the people camped and traveled in the desert. Rabbi Frand points out two very curious names for the tribes of Asher and Naftali (2:27–29). Asher’s prince was Pagiel, the son of Ochran, where “ocher” implies “one who perverts.” Naftali’s prince was Achira, the son of Enan, and “achi ra” literally means “bad brother.” Why would parents give names to their children that mean “pervert” or “bad brother”? Rabbeinu Ephraim offers the following explanation. The tribe of Dan was known to have worshipped idols, and the tribes of Asher and Naftali were grouped with Dan in the desert. To counter the possible effects of complacency, acceptance, and negative influence of a neighbor, those Nesiim assumed new names not given to them by their parents. These new names would serve as constant reminders that although sometimes faced with situations beyond control, striving to preserve high standards is always a must, a lesson applicable as much now as it was then. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 4th Aliyah: Actual text: https://tinyurl.com/2nu3b6yb Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-4.mp3 The Torah lists the descendants of Aharon and Moshe “on the day that God spoke to Moshe at Sinai” and then enumerates only Aharon’s sons (3:1–2). Many commentaries (and a few tractates) ask why the Torah goes on to list only Aharon’s sons, and most answer that Aharon’s sons are considered Moshe’s progeny because he taught them Torah. Why are Moshe’s own sons not listed if he presumably taught his own sons that same Torah? Also, why does the Torah stipulate “on the day that God spoke to Moshe at Sinai” if they are considered his sons eternally? One possible explanation is that while Moshe’s efforts in conveying the Torah to his sons matched the efforts he made for his nephews, the efforts to engage in the learning were not reciprocated by his own sons. As a result of both his efforts in teaching and Aharon’s sons diligence in learning, Aharon’s sons were able to retain the knowledge they were taught, and Moshe is regarded as their parent (along with Aharon). The result is a Torah observed as if it was given to them on that very day. While giving to others is the essence of our lives, there also needs to be a willing recipient for it to be meaningful on both sides and for it to be perpetuated. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 5th Aliyah: Actual text: https://tinyurl.com/4vtf69r6 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-5.mp3 God asks Moshe to count the tribe of Levi, starting with boys aged thirty days and older. Why would the minimum age for the Levi census be different from those of the regular census (men aged twenty and older)? Rav Moshe Feinstein suggests that most of the populace was too busy working to educate their children. Hence, it was not until the age of twenty that one could determine if the children would reach the spiritual level required to represent the nation. On the other hand, the tribe of Levi did not have to work the fields and were therefore able to devote all their time to raising their children, imbuing them with love and dedication to serve the nation from an earlier age. We are privileged to be living in a time when we are able to spend quality time with our children and families, imparting our values and ensuring that every one of us is counted and counts. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 6th Aliyah: Actual text: https://tinyurl.com/yc7v2e9p Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-6.mp3 God tells Moshe to count every firstborn male and have each one replaced by a Levi in service to God (3:40–41). After instructing Moshe to count the firstborn, Moshe is instructed to “take the number of their names.” Was Moshe instructed to count people or names of people? Rav Hirsch explains that by counting each individual name, they (and we) are reminded of their personal loss by not speaking out at the sin of the Golden Calf. This reference is even more poignant when we realize that “names” back then included parents’ names as well: “x ben y” (x son of y). They and we have responsibilities based on who we are and from whom we came, but this also affords us opportunities to affect our future. If we embrace our past and accept the responsibilities entrusted to us in the present, we can use both to guide our future. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Bamidbar 7th Aliyah: Actual text: https://tinyurl.com/4m8cbexc Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/bamidbar-7.mp3 Preparing the Mishkan for transport required covering all the utensils. While most of the items were covered by the tachash (4:8, 10, 12, 14), a beautiful and durable covering, the Aron was covered by both the tachash and then techeiles (a blue woven tapestry) on top of it (4:6). Why was the Aron covered differently, and why did the techeiles specifically cover it? Rav Moshe Feinstein explains that the two types of covers had different but complementary purposes. While the tachash cover was beautiful, the techeiles was meant to remind its viewers of heaven and, ultimately, the ultimate purpose of its contents. While adorning the utensils with beauty may seem appropriate, the cover for the Aron adds a qualification to all the coverings: be mindful of the purpose of your actions. While beauty for its own sake is surely aesthetically pleasing, beauty with purpose uplifts and protects. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 1st Aliyah: Actual text: https://tinyurl.com/mr26rc2v Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-1.mp3 Moshe is instructed to “take a census of the sons of Gershon, of them too, following their fathers’ houses, according to their families” (4:22). This instruction raises several questions: (1) why is the family of Gershon counted second, after Kehas, if Gershon was the oldest, (2) why is there an extra phrase “of them too,” and (3) instructions typically end with “according to their families, following their fathers’ houses”; why is the order reversed here? Rav Hirsch posits that Kehas was listed first because their responsibility was to assemble and disassemble the objects of the Mishkan, a role that preceded all others logistically. Being listed first isn’t meant to diminish anyone else’s roles, so the Torah tells us “of them too,” to highlight that they are all equal. The fact that the families do not feel offended by their position in comparison to others is evidence of their prioritizing their general roles over their specific roles within the family. It is this selflessness that the Torah spotlights for us and is for us to emulate. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 2nd Aliyah: Actual text: https://tinyurl.com/4szf3k2h Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-2.mp3 The Torah tells us that the Leviim who served in the Mishkan were between the ages of thirty and fifty and were “fit to perform the service for the service…” (4:47). What is the meaning behind this seemingly redundant phrase? Rashi explains that it teaches us that song must accompany the service—without song, the service is incomplete. The Torah Temima offers the reverse: without the service, there can be no song. Rabbi Charlop blends these two views, teaching that there is a unique song within each of us and that everything we do can inspire that song. When our actions are infused with song, our goals and deeds work together in harmony. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 3rd Aliyah: Actual text: https://tinyurl.com/vpca6xwr Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-3.mp3 The Torah describes the restitution to be made for any wrongdoing and ends with a general statement: “A man’s holy things shall belong to him; whatever a man gives to the Kohen will be his” (5:10). However, the statement is vague because it doesn’t specify who the “his” is referring to. If it belongs to the Kohen, that seems obvious, and if it belongs to the donor, how is that possible if he gave it to the Kohen? Oznayim LaTorah points out that “will be his” is in the future tense, which suggests that the subject is the donor, and explains that the Torah is insightfully observing that giving others, even when required to do so, creates a giving impression that benefits the giver. Although the object is transferred to the Kohen, the act of giving is the donor’s forever. If required giving creates such lasting goodness, how much more valuable is voluntary kindness to others? Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 4th Aliyah: Actual text: https://tinyurl.com/56wsxcpe Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-4.mp3 Among many other topics, Parshas Naso discusses the concept of setting oneself apart from society as a Nazir. The self-imposed restrictions include abstaining from wine, refraining from shaving or cutting hair, and avoiding contact with the dead. The purpose of the Nazir seems to be the pursuit of purity and self-denial - commendable goals for anyone striving for spiritual growth. Yet, when the Nazir completes his term, he must bring a chatas, a sin-offering (Bamidbar 6:16). Why would becoming a Nazir be considered a sin? Rabbi Jonathan Sacks explains that while self-denial can be praiseworthy and may lead to personal growth, it is, by nature, a self-focused act. As such, it requires a form of repentance once complete. For example, a Nazir may give away all his money to charity - an act that benefits others but could unintentionally harm his family. The Rambam adds that the ideal approach is not extreme deprivation, but rather moderation - enjoying the pleasures God grants us in this world while exercising self-control. Still, embracing the blessings of life requires a careful balance of societal obligations and a deep awareness of our responsibilities to family, community, and country. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 5th Aliyah: Actual text: https://tinyurl.com/5hbtcyxr Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-5.mp3 On the day that the Mishkan is inaugurated, the Nesiim bring individual gifts; six wagons were used to transport twelve oxen, one ox per tribe (7:3). Why does the Torah specify how the oxen were transported with their respective configuration, and why are we told about the wagons before we’re told about the oxen themselves? The Oznayim LaTorah suggests that the tribes’ sharing the wagons to bring their offerings was more significant in the eyes of God than even the offerings themselves. Furthermore, the tribes got along with each other enough to not only share resources but also agree to each bring the same offering, avoiding the potential for competition or disagreement. The leaders’ identical gifts and their shared transport demonstrate that we are at our best, as a people, when our resolve and actions are united. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 6th Aliyah: Actual text: https://tinyurl.com/bdct84z2 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-6.mp3 The Torah enumerates the gifts that each leader brought, including those that were brought on the seventh day (7:48), which, according to the Oznayim LaTorah, was Shabbos. The rule is that voluntary offerings do not supersede Shabbos, so how was the voluntary offering on the seventh day handled on Shabbos? Oznayim LaTorah maintains that this voluntary contribution was promoted to a communal offering that supersedes Shabbos, even though it was neither a scripted offering nor described by God. The unity and brotherhood created by this collective offering was able to temporarily override the restrictions on such offerings. This phenomenon highlights the value that God places on harmony and solidarity among His people and the world. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Naso 7th Aliyah: Actual text: https://tinyurl.com/yszzyhcu Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/Naso-7.mp3 The Torah describes the tribal leaders’ gifts and totals the weights given (7:84–88). Why do we need the Torah to sum up all that was donated? Sifsei Chachamim suggests that the totals highlight the unity of the people as they made their donations. Each tribe used their own scales to weigh their utensils, and each utensil was weighed precisely as instructed, so there were no fractions that added up to more than the parts. These measurements highlight that the Jewish people acted with such integrity and exhibited brotherhood in a way we may not have ever noticed. This integrity will become the identity of a great nation. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

A personal note: For the next few weeks, those of us in Israel will be following a different Parsha schedule than those outside of Israel. We’ll be keeping pace with the Israel schedule, which means those outside of Israel will receive the Daily Aliyot one week early. Feel free to either scroll back each week or stay on the Israel schedule — whichever you prefer. Thank you for being part of this beautiful community of daily learners 🙏

Dvar Torah for Behaalosecha 1st Aliyah: Actual text: https://tinyurl.com/ykhkb9j4 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-1.mp3 Parashas Behaalotecha begins with God instructing Aharon to light the Menorah with the candles facing its center (8:2). Rashi explains that Aharon felt dejected because his tribe was not included in the preceding list of tribal offerings. God addressed his disappointment by giving Aharon a task that was more eternal than a one-time offering. However, why would God need anyone’s help to light the Menorah? The Midrash explains that this was meant to elevate the entire Jewish nation. How did Aharon’s lighting of the Menorah both comfort him and elevate an entire people? Rabbi Henoch Leibowitz answers by describing two levels of chessed. The basic level of kindness stems from compassion for the plight of others, while the higher level stems from a feeling of love. The difference lies in how these acts are received. While giving out of kindness may leave the recipient feeling indebted, giving fueled by love makes the recipient feel loved, wanted, and appreciated. When God asked Aharon to light the Menorah, He was making Aharon a partner. Giving and helping from a place of love and acceptance has the potential to change not only our interactions, but the world itself. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 2nd Aliyah: Actual text: https://tinyurl.com/yc8f7pre Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-2.mp3 As the Leviim are initiated to service, the Torah relays to us that “Moshe, Aharon, and the community leaders did for the Leviim, just as GodG-d had commanded Moshe regarding the Leviim, so the people did for them” (8:20). Why does the Torah recount a simple adherence to instructions in such a long way, and why does the pasuk use singular and plural forms of the word “did”? Gur Aryeh points out that what Moshe contributed to the process is not the same as what Aharon, the leaders, or anyone else contributed. Everyone made his own powerful contribution (hence the singular form), which amounted to a collective achievement (hence the plural form) that was both unique and compelling. The words “for them” reveal that everyone’s motivation was to help another and similarly, just two pesukim later, we are told that the Leviim performed their service “for them.” The use of the exact phrase indicates that the Leviim reciprocated the people’s efforts by dedicating their efforts to others. This cross-giving is a powerful way to build a nation, a family, or any relationship. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 3rd Aliyah: Actual text: https://tinyurl.com/5f5w2jsj Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-3.mp3 On the first anniversary of the Exodus, the children of Israel are instructed to bring the Pesach offering in its appointed time (9:2). In the next pasuk, the Torah instructs, “You shall make it in its appointed time” (9:3). It seems reasonable that stating this law once would be sufficient. Why then would the Torah repeat itself in the very next sentence? And why mention Moshe, a human who does not live forever, in a lasting law? Rav Hirsch suggests that the first instruction is for future generations, while the second is meant to address Moshe directly as a means to acknowledge the immortality of the community he created. This honorable mention highlights the critical concept of community that Moshe initiated. Just as Moshe created a lasting community that will honor him eternally, we too have the opportunity to leave a lasting legacy in our respective communities that will forever endure. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 4th Aliyah: Actual text: https://tinyurl.com/mrtjrdhp Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-4.mp3 As the Jews wandered the desert, a cloud hovering over the Mishkan would cue when to camp, how long to stay, and when to leave (9:17). The Torah spends seven pesukim describing how they followed the cloud prompts, which begs the question of why the need to be so verbose. The Lekach Tov suggests that humans are naturally curious beings that try to understand their surroundings. The problem is that we are limited by our intellectual capacity and by the information we are given. We do not see the consequences or future of our reality. These pesukim point out a level of precise compliance that the Jewish people achieved. This acceptance enabled them and can enable us to trust in God’s guidance and live at peace with His direction. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 5th Aliyah: Actual text: https://tinyurl.com/42hatumv Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-5.mp3 After nearly a full year at Mount Sinai, the cloud lifted from the Mishkan, signaling the Jews’ departure, and traveled three days ahead of them to identify their next resting place (10:33). Almost immediately, the people began complaining about the journey and everything else that displeased them. What caused this sudden shift into discontent? The Maharsha explains that going three days without Torah caused the people to lose their perspective. This is the basis for reading the Torah every Monday and Thursday, ensuring no three-day gap without exposure to it. The idea also underscores the importance of consistency—when we cultivate good habits, maintaining them steadily preserves the momentum and perspective they create. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 6th Aliyah: Actual text: https://tinyurl.com/528byz99 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-6.mp3 As the people continued to receive the miraculous manna, they complained and begged for meat, reminiscing about “the fish that we ate in Egypt free of charge…” (11:5). The Talmud clarifies that “free” did not mean without cost, but rather without the mitzvos connected to it. What, then, were the people truly protesting? Rabbi Mordechai Kamenetzky explains that the manna came with spiritual responsibilities that some resisted. There is a certain ease in simply following orders without one’s own choices carrying weight—but that is not the path to growth. The circumstances we encounter, and the ways we respond to ever-changing conditions, are essential to our personal and national development. This process unfolds uniquely for each of us, both individually and collectively, and it is one to embrace and cultivate. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Behaalosecha 7th Aliyah: Actual text: https://tinyurl.com/5t3ttjb4 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/behaaloscha-7.mp3 Parashas Behaalosecha details several complaints by the Jews, and the repercussions of those complaints, including God’s will to fly in quails and introduce prophets. The Torah then records the following details: (1) Miriam speaks negatively about Moshe, (2) Moshe was exceedingly humble, more so than any person on the face of the earth (12:3), and (3) God defends Moshe to Miriam and Aharon. Is there a connection between the complaints, Moshe’s humility, and Miriam’s lashon hara (harmful words)? Rabbi David Fohrman explains that Moshe’s humility enabled him to fulfill his sole purpose to benefit God, which explains why Moshe was also able to assert himself when required and relinquish responsibility to prophets when asked. When you’re willing to be anonymous and forgo your ego, you can affect the most change. That’s what God was conveying to Miriam, to the Jews, and to us—it’s not about who gets to deliver a message, it’s about making sure the message gets to where it needs to get. Another interesting point, the name of the place where all this happened was changed from Paran (10:12) to Tab’erah (11:3) because of the fire caused by the complaints, to Kivros Ha’taavah (11:34) because of the craving for meat, and then back to Paran (12:16). It could be that once the lesson was learned, the Jews were able to regroup where it all started, with their new understanding about complaints and humility. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 1st Aliyah: Actual text: https://tinyurl.com/ycxxkazh Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-1.mp3 The story of the spies speaking negatively about the land of Israel (13:1–14:25) comes immediately after Miriam is punished for speaking negatively about her brother Moshe (12:1–16). The Midrash explains that the spies were meant to learn from Miriam’s mistake. But if lashon hara is already objectively wrong, why was there a need to draw the connection? Rav Shimon Schwab explains that because of Moshe’s humility, Miriam’s lashon hara would not have personally affected him as much as it reflected on God—since Moshe represented Him. Similarly, the spies spoke negatively about the land of Israel, which itself has no feelings, yet in doing so they disparaged God’s gift to the nation. The placement of these two stories highlights the importance of being aware of what we represent by association and the impact our negative words can have, even when directed at something inanimate. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 2nd Aliyah: Actual text: https://tinyurl.com/msvyhjxh Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-2.mp3 While the stage was set for the Nesiim to bring the Jews into the Promised Land, Parashas Shelach describes the tragic negative report that condemned the Jews to the desert for forty years until the next generation was ready to claim their Promised Land. As the Lubavitcher Rebbe asked: roughly a year after the miracles in Egypt, the splitting of the sea, the giving of the Torah, and many other miracles, How could the Nesiim suddenly doubt God’s ability to help us occupy the land that was promised to us? The Jews’ doubts are even more difficult to understand when considering Rachav’s description of the fear Yericho’s residents had of the Jews as they approached. The Rebbe answered his question by saying that the leaders didn’t fear failure; they feared success in a new way of life. God was close and intimate with His people while they were wandering in the desert. The leaders knew that entering the land meant fighting battles, creating an economy, farming the land, and being confronted with other distractions. However, perhaps what they didn’t realize was that their success was easily attainable and right in front of them in the form of Torah, written precisely to enable them to thrive in society and serve as a moral guide to engage with the world. While being close to God alone in the desert is an amazing experience, using the Torah to help us navigate the world is its true purpose. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 3rd Aliyah: Actual text: https://tinyurl.com/3y78z4bh Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-3.mp3 As Calev and Yehoshua try to convince the people to trust God that His land is perfect for them, they claim that the people of that land “are our bread” (14:9). Aside from its not being accurate, How would that argument be used to reassure the people that God is on their side and that they will prevail? God’s ultimate goal for us is our acceptance of His plan and letting Him take care of our needs, especially during transitional periods such as this. Extending this logic, it would follow that even people who seem to be in opposition to us, or larger than us, or more powerful than us, are actually perfectly placed by God to prompt us to overcome our fears and settle into a plan that God has neatly laid out for us. When the threats and dangers that the people originally feared are ultimately overcome, it becomes evident that God has actually been supporting us all along. Because the people did not allow God to prove His loyalty, the result was that they perished in the desert. The story serves up “bread” for us today, as we benefit from its message to have faith in God’s guidance for our success. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 4th Aliyah: Actual text: https://tinyurl.com/bdez9zuc Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-4.mp3 After the spies’ negative report about Israel, a plague kills them, except for Calev and Yehoshua who “remained alive” (14:38). Why does the Torah need to specify that Calev and Yehoshua remained alive when it had already been made clear earlier in the parashah? The Gemara explains that Calev and Yehoshua received the reward initially designated for the other ten tribal leaders. Rav Aharon Kotler suggests that not doing the right thing impacts not only the offender but also those around them who must now pick up their slack. As a result of Calev and Yehoshua’s added responsibilities in leading the nation, they were rewarded with the others’ reward. Inversely, the wrongdoers could have learned from the righteous among them and avoided their misdeeds, but instead adhered stubbornly to their beliefs and persisted with their damaging message. Choosing between right and wrong is not just an individual choice. As the Torah highlights, what we choose affects everyone around us, giving us an opportunity to not only do what’s right but inspire those around us to do the same. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 5th Aliyah: Actual text: https://tinyurl.com/yn2ut2kt Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-5.mp3 The Torah describes the supplements that are now to be brought with the sacrifices, including Minchah (meal offerings) and Nesech (wine). Commentaries explain that this is to atone for the spies’ unfavorable report. The Torah then qualifies that this rule applies to native Jews (15:13) and then contradicts that by including converts three times (15:14–16). Rav Schwab suggests that because the new accompaniments were added as a direct result of the Jews’ improper dismissal of the land and God’s gift, converts may feel like it would not apply to them. Or, conversely, Jews may feel like some rules may not apply to converts. The Torah is emphasizing that although rules have specific origins, their observance applies to everyone. This focus on equality helps people view each other as equals and encourages the sharing of burdens. We are stronger together and finding ways to work as a team will only improve our collective future. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 6th Aliyah: Actual text: https://tinyurl.com/a5recf77 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-6.mp3 The Torah describes the supplements that are now to be brought with the sacrifices, including Minchah (meal The Torah describes the mitzvah of challah, the act of separating a piece of kneaded dough and donating it to the priest (15:17–21), distinct from the commandment to donate grain (Terumah). Why is this dough double-taxed (taxed first as grain and then as dough)? Rav Hirsch posits that while donating grain exhibits our appreciation for the assets we’ve attained, the mitzvah of challah represents our efforts associated with those resources. Challah is created through man-made efforts, unlike grain which grows naturally. So too, to be in a position where our efforts matter is just as much of a blessing. Challah demonstrates this recognition that not only do our resources need to be shared, but also our efforts. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Shelach 7th Aliyah: Actual text: https://tinyurl.com/45djz5wj Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/shelach-7.mp3 Parashas Shelach ends with the commandment to wear tzitzis on all four-cornered garments as to remind us of the six hundred and thirteen mitzvos (15:39). Rabbi Yochanan Zweig wonders how this mitzvah serves as a reminder to perform others if the mitzvah is entirely avoidable by not wearing four-cornered clothing in the first place. Rashi explains that the numerical value of the word “tzitzis,” plus the eight strings and five knots that make up the tzitzis equals six hundred and thirteen, which alludes to the six hundred and thirteen opportunities to do mitzvos. Rabbi Zweig explains that the fact that we wear tzitzis is a reminder to look for other mitzvos to perform. Our choice to wear tzitzis demonstrates that our actions are initiated by our love for God. Tzitzis remind us to look for creative ways to make a positive contribution to our world, not because of the commandment itself but because it’s what we do for whom we love. There are many ways to take initiative, express our devotion, and leave an impression on the world around us, if we just remember to look. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 1st Aliyah: Actual text: https://tinyurl.com/2x2x3fsp Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-1.mp3 Parashas Korach begins by describing Korach and two hundred and fifty people’s claims for more authority and power. The very first word used is “And he took” (16:1), yet the Torah never explicitly mentions what it is that Korach actually took. Two questions can be asked: Why start with a verb that’s never followed by its object, and how is being swallowed by the ground (16:31–33) an appropriate punishment? Rabbi Shlomo Riskin explains that there are two different types of disputes. One dispute is for the sake of learning and appreciating other perspectives, such as the disputes between Beis Shammai and Beis Hillel. Another type of dispute is done for the sake of standing out and creating a divide, such as the dispute of Korach. This could help us answer our questions: Korach took for the sake of taking and argued for the sake of argument. The punishment and cure for such behavior was to be swallowed by the earth below, transforming from a taker of power into a giver of nutrients as he became part of the soil that supports all that grows from it. The lesson here is that the cure for taking is to be surrounded by giving. Just like arguing can be done in a constructive way, so too can we tackle our own limitations or conflicts by surrounding ourselves and our families with positive, supportive, and giving environments. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 2nd Aliyah: Actual text: https://tinyurl.com/yztyw7aa Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-2.mp3 Dasan and Aviram irrationally claimed that God took the people out of a land flowing with milk and honey to murder them in the desert (16:13). To make matters worse, they then insist that God has not brought us to His land nor given the land as an inheritance (16:14). How could they make such outrageous claims and shamelessly think that they are correct? Oznayim LaTorah proposes that this entire episode was caused by divergent perspectives. While Korach, Dasan, Aviram, and the other rebels had differing agendas, they all shared a negative, completely warped view of their situation. The rebels’ reality became altogether opposite from the truth; in their minds, the land that enslaved them became flowing with milk and honey. This episode highlights not only how negative perspectives can turn positive realities into negative ones but also how positive perspectives can light the way and shine brightly on our lives, perspectives, and futures. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 3rd Aliyah: Actual text: https://tinyurl.com/yttu4jk8 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-3.mp3 After Korach, Dasan, and Aviram challenge Moshe and Aharon on their authority, Moshe is unsuccessful in his attempt to discuss their grievances with him (16:12). God then instructs Moshe to advise the congregation to withdraw from the rebels (16:24). The elders of Israel follow Moshe as he walks to Dasan and Aviram and urges everyone to distance themselves from the dissenters. If Moshe’s directive from God is to caution the people against the rebels, Why does the Torah tell us that Moshe walked to Dasan and Aviram? Oznayim LaTorah suggests that despite the disrespect Dasan and Aviram showed Moshe by not honoring his request for a conversation, Moshe still led the elders toward the rebels with the hope of a peaceful resolution. Although it did not culminate in a peaceful conclusion, the intent was nevertheless noble and exemplary. We may, from time to time, find ourselves or others spiraling toward a negative outcome; all it can take to get us back on track is someone with good intentions walking toward us. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 4th Aliyah: Actual text: https://tinyurl.com/bdp38y2h Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-4.mp3 In this week’s parashah, Korach and his horde argue for more power, expose themselves as selfish and evil, and are subsequently punished. When the Jewish people complain about the recent deaths the next day, God asks Moshe and Aharon to step aside from the congregation as He kills the people and sends a plague to complete His will (17:10). Not only did Moshe and Aharon immediately fall on their faces in prayer instead of moving away, but Moshe also sends Aharon to stand with incense amid the assembly in order to stop the plague. How were Moshe and Aharon able to disobey a direct order from God to move away? How did Aharon have the power to stop a plague with incense that just a day earlier caused the death of Korach and his two hundred and fifty followers? Rabbi David Fohrman points out that when God tells Moshe and Aharon to stand aside, it wasn’t a command so much as a prerequisite: if Moshe and Aharon step aside, God will destroy the people and start over. If they don’t step away, then it can’t happen. In fact, it was so clear to them that it was their choice that once the plague had begun killing people, Moshe instinctively sent Aharon to stop it with the very incense that was used to validate Moshe’s righteousness a day before. Despite what seemed to be overwhelming odds, Moshe and Aharon conveyed their continued faith in the Jewish people through prayer and action. The world we hope for is built by the things we are willing to pray for, and act upon. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 5th Aliyah: Actual text: https://tinyurl.com/2npeyyuz Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-5.mp3 To demonstrate that Aharon was God’s choice for Kohen Gadol, God instructs Moshe to place twelve staffs inside the Kodesh Hakodashim, each inscribed with the name of the tribe chieftain. The next day Aharon’s staff grows almond blossoms and almonds (17:23). While commentaries explain that almonds grow quickly and thus are the fruit of choice for this Divine proclamation, what is the purpose of conveying the seemingly superfluous fact that almond blossoms and buds grew along with the almonds? Rav Moshe Feinstein suggests that this was an additional message that God was sending to those involved and to us. Just like part of the growth of almonds includes blossoms, buds, and the ripe fruit, becoming a Kohen Gadol does not just happen overnight, but is a gradual process. Perhaps the flower of the almond is symbolic of the beauty of the blossom above that of the fruit itself. Life is not about finding the shortcuts to reach greatness, but rather about embracing the process of improvement. If life is a journey, embrace every challenge and enjoy the ride. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 6th Aliyah: Actual text: https://tinyurl.com/43fjmzu7 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-6.mp3 After Aharon’s staff blossoms as a divine sign of his chosen role, God instructs Moshe to place it in the Kodesh HaKodashim—the holiest, most hidden place. But if the staff is meant as a reminder to the people, why hide it from their eyes? The Netziv teaches: this reminder is not for them - it’s for God. Not because He forgets, but to symbolize that even when many rise up, the truth of one soul’s potential must never be lost in the noise of the crowd. The Torah hints at this too. It says, “So that their complaints will end”—with “complaints” in plural, but “will end” in singular. As if to say: each person’s struggle, each outcry, is unique. We must not generalize. Not all dissent is rebellion; not all silence is agreement. Buried in the Holy of Holies is a message for all time: that the power of one person, one heart, one calling, is sacred—and never forgotten. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Korach 7th Aliyah: Actual text: https://tinyurl.com/bdd9e592 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/korach-7.mp3 The Torah teaches that the tribe of Levi did not receive a portion of the land, but instead was supported by tithes from the people (18:21). Immediately after, the Torah shifts focus, stating, “the Levi shall perform the service…” (18:23). Why, after addressing the tribe collectively, does the Torah speak to the individual? The Oznayim LaTorah explains that this shift to the singular highlights a personal calling. Each Levi is meant to feel individually responsible, motivated to rise beyond mere obligation and seek opportunities to contribute more. It’s not enough to complete assigned tasks or assume others will step in. The message is clear: each person matters, and each act of service adds something unique and irreplaceable. This teaches us not only to fulfill our role, but to understand that our doing—our effort and initiative—is an essential expression of our identity. Passivity dilutes purpose; active engagement defines it. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 1st Aliyah: Actual text: https://tinyurl.com/u7fdaavx Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-1.mp3 When introducing the laws of the Parah Adumah (red heifer), which purifies those who are contaminated, the Torah uses the phrase, “This is the state of the Torah…” (19:2). At first glance, it might seem more logical to introduce these laws more specifically as pertaining to the Parah Adumah. Rabbi Moshe Feinstein explains that this broader language is intentional—it conveys that the entire Torah shares the same paradoxical nature found in the red heifer’s laws. For instance, humility benefits us personally, yet we are meant to take pride in the traits and accomplishments of others and give them honor. Generosity with our own money, such as giving charity, is encouraged, while caution and respect are expected when handling the money of others. This duality is a continuous thread in our lives, and the Torah offers the guidance needed to navigate it with integrity and wisdom. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 2nd Aliyah: Actual text: https://tinyurl.com/yc3zb9zu Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-2.mp3 Parashas Chukas describes the Jews complaining about a lack of water as they arrived at a place named Kadesh (20:1–14). Between the people’s arrival and complaining, we are briefly told that Miriam dies and is buried in Kadesh (20:1). The pasuk immediately following Miriam’s death starts with, “And the congregation had no water…” which makes it seem that the shortage of water was a direct result of Miriam’s passing. Why is Miriam’s death relevant to this water shortage? Rabbi David Fohrman explains that Miriam’s strength laid in her faith: when Moshe was placed in the river, Miriam watched from a distance to ensure that things worked out. Miriam’s faith was thenceforth associated with water, such that the rock that traveled with them and supplied the Jewish people with water stopped providing water when Miriam died. Miriam’s positive energy benefited everyone around her, and when she died, it highlighted just how important a positive attitude is to one’s well-being. The association between Miriam, water, and positivity helps us understand that life can be as good as our attitude and mindset. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 3rd Aliyah: Actual text: https://tinyurl.com/yv4nena9 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-3.mp3 In response to the Jews’ complaints about the lack of water, God instructed Moshe to speak to the rock so that water would come forth, but Moshe famously hit the rock instead. Moshe’s punishment for “not having faith to sanctify God…” was that he would not be allowed to enter the land of Israel (20:12). However, the very next pasuk seems to contradict the one before stating that God was sanctified through the water (20:13). It’s also worth trying to understand how the punishment for Moshe fits his action. Moshe had an opportunity to use words to explain to the people why complaining about the lack of water wasn’t a productive exercise, and that they would be better off instead asking God for water directly. That would have prioritized words over actions, something the Jews would need to internalize when moving into their land. Moshe’s choice of action over words when dealing with the rock confirmed that his skill set wasn’t what the Jews needed as they entered their new home. Although it has been said that actions speak louder than words, communication is always a better option. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 4th Aliyah: Actual text: https://tinyurl.com/bdf38t5n Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-4.mp3 As Moshe tries to negotiate passage through the land of Edom, he proposes that the people pass through Edom without going through fields or vineyards and without drinking from “the well” (20:17). Rashi wonders why Moshe expressed not to drink from a single well when presumably Edom had many. While most commentaries explain this statement to mean that the Jews would avoid using Edom’s resources, Rashi suggests the opposite. Rashi suggests that Moshe offered to support the local economy by buying water from local vendors and not from the portable well that traveled with the Jews as their water supply. Rashi derives from this a crucial component when visiting foreign places away from our own: support the locals as much as possible. Perhaps this new business balances the hospitality granted and increases mutually beneficial exchanges with others. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 5th Aliyah: Actual text: https://tinyurl.com/5erxvp7c Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-5.mp3 The Jews complain about their food, claiming to be disgusted by the manna that they have been receiving. In response, God sends snakes to attack them, followed by Moshe’s prayers on their behalf, and instructions to gaze upon a copper snake (nachash nechoshes) to heal them from the snake bites (21:9). Why would looking at a snake be the cure for being bitten, and why was the cure made specifically out of copper? Rav Eliyahu Dessler suggests that having an elevated statue to which people can look up at has the added purpose of reminding the people to look to Heaven (God) for guidance, a concept that would serve them well. Rav Hirsch adds that it was made of copper because copper (nechoshes) sounds like a snake (nachash), and further helps remind people to always be mindful (lenachesh, to sense) of the source and purpose of what they have. As the inevitable entry into the promised land draws near, God is trying to prepare the people (and us) to be mindful of the higher purpose, despite the entrenchment of everyday life. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 6th Aliyah: Actual text: https://tinyurl.com/37uhkned Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-6.mp3 The Torah lists the locations where the Jews journeyed and abruptly stops to tell us that the Jews sang a song about a well (21:17). What prompted the interruption, and what lesson can we derive from it? Rashi explains that as the Jews passed through a deep gorge in Moav, the Amorites planned to ambush them from above. A miracle occurred, and the opposing cliffs above merged to crush the attackers, and their blood flowed to the well below. Rabbi Menachem Feifer points out that the resulting song referenced again at this point (21:18) thanked God not simply for the miracle that just occurred, but for the forty years of water the well miraculously provided for them. When something extraordinary happens to us, it’s an opportunity to be grateful for the experience and appreciate the ordinary just as well. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Chukas 7th Aliyah: Actual text: https://tinyurl.com/yjdstjrw Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/chukas-7.mp3 As the Jewish nation makes its way to their promised land, Moshe sends spies to Yahzer, an act that undoubtedly brings back memories of the last time spies were sent forth. These spies also went off-script by capturing the town they were sent to spy on (21:32). How are their actions justified if they didn’t do exactly what was asked of them? The Midrash explains that the spies wanted to ensure that the people would not make a mistake, similar to the first time the spies were sent out. As Rabbi Henoch Leibowitz elucidates, the spies felt confident in their mission but nervous about how it would be perceived. However, they felt that their resolve, coupled with their righteous intentions, wouldn’t be perceived by the people as deviation from their mission, but as separate actions toward a shared outcome. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 1st Aliyah: Actual text: https://tinyurl.com/bdz9kuda Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-1.mp3 The Torah relates the story of Balak, the king of Moav, who sees the Jews conquering his neighbors and tries to get Bilam to curse them before his nation is invaded and falls victim. However, the first mention of Balak does not specify his job (22:2), and in the following pesukim, the people share their fears with the elders rather than with their King Balak (22:3–4). What seems to be happening between Balak and his people? Rav Hirsch posits that King Balak and his people experienced a lack of communication, as his people acted independently from their supposed leader. This back and forth continued almost comically, and to Balak’s dismay, Bilam repeatedly told Balak that he could only say what God instructed him to say and then proceeded to bless, rather than curse, the Jews three times. Balak’s episode highlights an important aspect of relationships: communication. If we learn to express ourselves properly when life is going smoothly, we’ll be better equipped to continue paying close attention and listen to each other when tensions arise. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 2nd Aliyah: Actual text: https://tinyurl.com/35scekh4 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-2.mp3 When Balak beckons Bilam to come to curse the Jews, God appears to Bilam and instructs him not to go and not to curse the people. When Balak is notified, he sends higher-ranking delegates with the same request, and Bilam responds, “Even if Balak gives me a house full of silver and gold, I could not do anything small or great that would transgress the word of God” (22:18). He then asks to confer with God again, and God tells him (in a dream), “If these men have come to call you, go with them…” (22:20). What changed God’s decision about allowing Bilam to go? Rashi comments that God reasons that if Bilam expects payment for his services, he may go with the men but still may not curse the Jewish people. Rav Shimon Schwab points out that God was willing to let Bilam go if his motivation was financial, but not if he was motivated by his hatred for the Jewish people. Financial incentives are fickle and frail, while passion and ideology are powerful motivators. If our actions and decisions are guided by greed, they will not endure, but as long as they are motivated by passion, they will withstand the test of time. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 3rd Aliyah: Actual text: https://tinyurl.com/4rstu6ry Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-3.mp3 When Bilam is commissioned to curse the Jewish people, he gets up the next morning to saddle his donkey and begins his task. Rashi points out that Bilam wakes up early to convey his commitment and enthusiasm for his mission, specifically noting the parallel with Avraham’s journey to sacrifice his son Yitzchak many years prior. Why is it relevant that Bilam’s tactic had been used before? Rav Moshe Feinstein suggests that Bilam’s evil ploy didn’t work precisely because Avraham had previously used that tactic for a good cause. Had Avraham not done so, Bilam’s enthusiasm may have given him an advantage in our episode. This mention is meant to highlight the importance of countering evil with positivity. When we see someone fighting for an evil cause, we can learn to mimic their passion and transform a sinister cause into a positive one. If we extract something from the good and the bad, we’ll be twice as likely to succeed in life. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 4th Aliyah: Actual text: https://tinyurl.com/mvzyevjb Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-4.mp3 Among the several attempts by Bilam to curse the Jews, he distinctively commented, “I see them as mountain peaks, and I behold them as hills; it is a singular nation that will not be counted among the nations” (23:9). In what way are we different from other nations? Rav Elchanan Wasserman explains that there is a difference between a nation (goy) and a people (am). A nation relies on common land to unite its people, while a people unite and grow wherever they establish a foundation. The Jews, despite not having a land of their own, built a cohesive people, making them singular, unique, and comparable to proud mountain tops. What defines us is more than where we’re from or where we live; Judaism drives us to be the best versions of ourselves wherever we may be. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 5th Aliyah: Actual text: https://tinyurl.com/vf36872p Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-5.mp3 Balak moves Bilam to another location, where not all the Jews are visible, in order to attempt to curse them (23:13). Why would Balak suggest going to an obscure location if seeing whom you are cursing is seemingly essential? Be’er Mayim Chaim suggests that Balak’s tactic was to target just some Jews rather than the Jewish people collectively. Balak hoped to curse only the stragglers on the outskirts of the camp that may not merit as much protection as the collective nation. God’s response is “there is no harm for Yaakov, no woe in view for Israel; God is with them” (23:21). God protects each of us individuals as part of a collective nation. As long as we identify as part of a nation, we are protected as a nation, secured by an ancient promise that forever endures. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 6th Aliyah: Actual text: https://tinyurl.com/5xh3ymsk Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-6.mp3 When Balak’s first attempt to have Bilam curse the Jews failed, he suggested trying again from a different location (23:13). When that failed as well, he suggested moving to yet another location (23:27). Why would he think that moving locations would help? Rav Meir Tzvi Bergman explains that Balak arrogantly thought that the curses depended on his or Bilam’s location rather than on the content of the request or situation. In contrast, after waking up from his dream involving the ladder, Yaakov davened from the exact location but changed his approach. Yaakov realized that if his prayer wasn’t answered the first time, he needed to either improve himself or the request. Blaming others or external factors will only lead to failure, as we learned from Balak. Yaakov’s more reflective approach is ultimately what’s needed to achieve success. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Balak 7th Aliyah: Actual text: https://tinyurl.com/msr8akxd Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/balak-7.mp3 Bilam ends up blessing the people, to the dismay of Balak. As a parting gift, Bilam offers Balak some advice on how to defeat the Jewish people, suggesting that Balak entice them with improper relationships with Midianite women (24:14, 31:16). In the very next perek, we see that his plan immediately works, causing the death of 24,000 people (25:1–9). How did Bilam know his plan would work, and why did it work? Rabbi Dov Weinberger submits that Bilam’s plan worked because his blessings for the Jewish people were sinister and intended to engender a false sense of security and confidence among the people. This complacency let the people’s guard down such that they thought they were immune to temptations and thus faltered. While it’s important to feel pride and satisfaction with our moral achievements, it’s equally vital that we protect ourselves from outside influences and internal complacency. If morality makes us virtuous, our moral integrity will keep us that way. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Pinchas 1st Aliyah: Actual text: https://tinyurl.com/bdds8t67 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/pinchas-1.mp3 After a Jewish prince and a Midianite woman act immorally and are killed, God commands the Jewish people to “distress and defeat” the Midianites, “for they distress you with their plots” (25:17–18). What makes the Midianite threat distinct, and how does God’s response address it? The Ohr HaChaim explains that the Midianites posed a danger not only to Jewish lives but to Jewish souls. Their intent was to erode the people’s spiritual integrity. God’s command creates a necessary separation between the Jewish people and those whose entire focus is to harm them—physically and spiritually. While this directive serves as a safeguard against destructive influences, the opposite principle offers guidance as well. When we are surrounded by people who genuinely care for us, it is wise to trust their intentions even if we do not fully understand their methods. Parents live by this truth, children come to recognize it over time, and sincere friends rely on it. Just as we consciously distance ourselves from harmful environments, we also benefit from intentionally cultivating spaces filled with encouragement, trust, and spiritual growth. Creating such environments isn’t merely beneficial—it reinforces the best within us. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Pinchas 2nd Aliyah: Actual text: https://tinyurl.com/msuwu7my Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/pinchas-2.mp3 Nestled within the latest census is an obscure mention: “And the name of Asher’s daughter was Serach” (26:46). Rashi points out that she was one of the original seventy people who entered Egypt, and she is mentioned here because she survived the 210 years in Egypt as well as the 40 years in the desert. While surviving all those years is certainly remarkable, why does the Torah mention it here, in the middle of a census? Perhaps more importantly, how did Serach survive for so long? What was her secret? The Ramban and other commentators note that the Torah occasionally highlights unique individuals, such as the daughters of Tzelofchad, who, having no brothers, petitioned to inherit their father’s portion in the Land of Israel. Serach’s uniqueness lay in two aspects: (1) she was born to Asher’s wife from a previous husband, and (2) although her name was Serach, she was known as “the daughter of Asher,” celebrated for her piety and kindness. This underscores how far a reputation for righteousness and compassion can carry a person. The seemingly simple word “and” that begins her verse reminds us that we are more than names and numbers in a census or history book; we are defined by our deeds. Acts of kindness, in particular, create a legacy that endures long after we are gone. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Pinchas 3rd Aliyah: Actual text: https://tinyurl.com/3sd86hch Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/pinchas-3.mp3 God instructs Moshe to divide the land among the tribes “…by lottery shall the land be divided, according to the names of their fathers’ tribes they shall inherit” (26:55). If the tribes are to inherit the land, why does the Torah add the extra word “names” to make it sound like the names are inheriting the land, rather than the people? Rav Hirsch explains that the people’s perseverance through the many challenges they faced to inherit the land provides a testament and honor to their ancestors’ names and legacies. When we make the right decisions or act with integrity, it not only helps us but also honors the names and memories of those who came before us. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Pinchas 4th Aliyah: Actual text: https://tinyurl.com/3ubbmb79 Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/pinchas-4.mp3 When Moshe is told that he will soon pass away, his first concern is to solicit God to appoint someone to take over as leader of the people (27:16). Moshe asks for someone who will “lead the Jewish people out and bring them in so that God’s congregation not be like sheep without their shepherd” (27:17). Why use the possessive “their”; why not say “like sheep without a shepherd”? Rav Yaakov Meir Schechter asks why Moshe phrased it as if the sheep possess “their” shepherd, and explains that Moshe intentionally requested a leader that was part of the people, who would not only lead them but also have the capacity to relate to them and advocate on their behalf. Moshe demonstrates two critical components of effective leadership: (1) thinking selflessly about others as he advocates for his successor even though he himself will not benefit, and (2) intimately understanding the plight and struggles of the people he leads and represents. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P

Dvar Torah for Pinchas 5th Aliyah: Actual text: https://tinyurl.com/y6usamsk Audio: http://dailyaliyah.org/wp-content/uploads/2025/12/pinchas-5.mp3 The Torah details the offerings, beginning with the daily sacrifices (28:1–8) and continuing with the Shabbos and special occasion offerings (28:9–15). Nestled in the instructions for the daily offering is the phrase that “the continual offering will be done as Har Sinai, as a smell of satisfaction, a fire to God” (28:6). Considering that the daily offering was previously instructed, what does this pasuk add that we did not already know? Rav Yosef Tzvi Salant suggests that the nuance in this commandment is for the daily offering to be offered as if it was the first time it was offered on Sinai, with the same enthusiasm, concentration, and intent. Daily actions can become mindless acts if we are not careful to keep their intentions fresh in our minds. Smell and fire are two elements of nature that affect their surroundings without diminishing themselves. Keeping our mundane acts fresh creates a positive environment for growth that is contagious. Please consider forwarding this to others so they can join! https://whatsapp.com/channel/0029VaXjlYD47Xe8qetMzj3P