Podcasts about alef

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Shevuos Daf Lamed Alef שבועות דף ל"א (in Yiddish) With Rabbi Avrohom Karp

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Shevuos Daf Yud Chof Alef שבועות דף כ"א (in Yiddish) With Rabbi Avrohom Karp

Shevuos Daf Yud Alef שבועות דף י"א (in Yiddish) With Rabbi Avrohom Karp

We are proud to introduce the 3rd podcast in the Judaism Unbound family of podcasts: Survival Guide for a Spiritual Wilderness, hosted by Jericho Vincent. "We are the ancestors of the future." This new podcast offers a spiritual home for listeners seeking to connect Jewish ancestral, feminist wisdom with their own svara: moral intuition. Each episode of this limited series delves into a different story of our ancestor Miriam, illuminating her mystical teachings and offering practical tools for navigating and flourishing in personal or political spiritual wildernesses. We're thrilled to periodically feature episodes of Survival Guide for a Spiritual Wilderness here on Judaism Unbound. But we don't only feature those episodes alone. Lex Rofeberg and Rena Yehuda Newman, two members of Judaism Unbound's team, supplement each episode with some gemara (commentary) as well. We hope that our ideas will help spur you to form your own gemara, and channel your unique teachings -- about this podcast and beyond -- into the world. Delving into Miriam's Torah of patience and presence, this episode explores the Jewish mystical teaching of Chakeh-Mah, the ability to “wait for what.” we'll talk about the power of a Sufi sermon, the narrow place, Spiritual Chutzpah, razzle dazzle slave economics, time travel, moishiachtzeit, and a practice for bringing Miriam's living Torah into our own lives. R' Jericho talks about the definition of wisdom, Wait for What, what kind of salt we want to be, a concussion, descent for the sake of ascent, why you're alive in this moment, and a practice for bringing Miriam's living Torah into our own lives.Subscribe to Survival Guide for a Spiritual Wilderness anywhere that podcasts are found!

Reaping and weeping - Our response to Justicehttps://www.biblegateway.com/passage/?search=Matthew%207%3A23&version=CJBMatthew 7:23Then I will tell them to their faces, `I never knew you! Get away from me, you workers of lawlessness!'https://www.biblegateway.com/passage/?search=Matthew%2013%3A42&version=CJBMatthew 13:42and they will throw them into the fiery furnace, where people will wail and grind their teeth.Genesis 44:1 Then he ordered the manager of his household, “Fill the men's packs with food, as much as they can carry, and put each man's money just inside his pack. 2 And put my goblet, the silver one, just inside the pack of the youngest, along with his grain money.” He did what Yosef told him to do.3 At daybreak the men were sent off with their donkeys; 4 but before they were far from the city Yosef said to his manager, “Up, go after the men; and when you overtake them, say to them, ‘Why have you repaid good with evil? 5 Isn't this the goblet my lord drinks from, indeed the one he uses for divination? What you have done is evil!'” 6 So he caught up with them and said these words to them. 7 They replied, “Why does my lord speak this way? Heaven forbid that we should do such a thing! 8 Why, the money we found inside our packs we brought back to you from the land of Kena‘an! So how would we steal silver or gold from your lord's house? 9 Whichever one of us the goblet is found with, let him be put to death — and the rest of us will be my lord's slaves!” 10 He replied, “Fine; let it be as you have said: whichever one it is found with will be my slave. But the rest of you will be blameless.” 11 Then each hurried to put his pack down on the ground, and each one opened his pack. 12 He searched, starting with the oldest and ending with the youngest; and the goblet was found in the pack belonging to Binyamin. 13 At this, they tore their clothes from grief. Then each man loaded up his donkey and returned to the city.(A: Maftir) 14 Y'hudah and his brothers arrived at Yosef's house. He was still there, and they fell down before him on the ground. (S: Maftir) 15 Yosef said to them, “How could you do such a thing? Don't you know that a man such as myself can learn the truth by divination?” 16 Y'hudah said, “There's nothing we can say to my lord! How can we speak? There's no way we can clear ourselves! God has revealed your servants' guilt; so here we are, my lord's slaves — both we and also the one in whose possession the cup was found.” 17 But he replied, “Heaven forbid that I should act in such a way. The man in whose possession the goblet was found will be my slave; but as for you, go in peace to your father.”Haftarah Mikketz: M'lakhim Alef (1 Kings) 3:15–4:1B'rit Hadashah suggested reading for Parashah Mikketz: Acts 7:9–16 (specifically vv. 11–12)Parashah 11: Vayigash (He approached) 44:18–47:2718 Then Y'hudah approached Yosef and said, “Please, my lord! Let your servant say something to you privately; and don't be angry with your servant, for you are like Pharaoh himself. 19 My lord asked his servants, ‘Do you have a father? or a brother?' 20 We answered my lord, ‘We have a father who is an old man, and a child of his old age, a little one whose brother is dead; so that of his mother's children he alone is left; and his father loves him.' 21 But you said to your servants, ‘Bring him down to me, so that I can see him.' 22 We answered my lord, ‘The boy can't leave his father; if he were to leave his father, his father would die.' 23 You said to your servants, ‘You will not see my face again unless your brother is with you.' 24 We went up to your servant my father and told him what my lord had said; 25 but when our father said, ‘Go again, and buy us some food,' 26 we answered, ‘We can't go down. Only if our youngest brother is with us will we go down, because we can't see the man's face unless our youngest brother is with us.' 27 Then your servant my father said to us, ‘You know that my wife bore me two sons: 28 the one went out from me, and I said, “Surely he has been torn to pieces,” and I haven't seen him since. 29 Now if you take this one away from me too, and something happens to him, you will bring my gray hair down to Sh'ol with grief.' 30 So now if I go to your servant my father, and the boy isn't with us — seeing how his heart is bound up with the boy's heart — (ii) 31 when he sees that the boy isn't with us, he will die; and your servants will bring the gray hair of your servant our father down to Sh'ol with grief. 32 For your servant himself guaranteed his safety; I said, ‘If I fail to bring him to you, then I will bear the blame before my father forever.' 33 Therefore, I beg you, let your servant stay as a slave to my lord instead of the boy, and let the boy go up with his brothers. 34 For how can I go up to my father if the boy isn't with me? I couldn't bear to see my father so overwhelmed by anguish.”

Makkos Daf Yud Chof Alef מכות דף כ"א (in Yiddish) With Rabbi Avrohom Karp

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Makkos Daf Yud Alef מכות דף י"א (in Yiddish) With Rabbi Avrohom Karp

ALEF Security TalkShow vol. 1 je první natáčení našeho bezpečnostního formátu před živým publikem.Spolu s Janem Kopřivou jsme probrali klíčová témata, která aktuálně hýbou kybernetickou bezpečností.Pozvání přijali:Petr Jirásek – KYBERCENTRUM, KyberSoutěž, KYBER CENA ROKU nebo KyberpohádkyBarbora Vlachová – právní aspekty kybernetické bezpečnostiAdam Kučínský – nový zákon o kybernetické bezpečnosti a související legislativaDiskutujeme:♦️ dopady nového zákona o kybernetické bezpečnosti a jeho aktuální stav♦️ právo a kyberbezpečnost – jak se prolínají a proč právníci patří do bezpečnostních týmů♦️ mládež a kyberbezpečnost v praxi♦️ novinky a události posledních týdnůNatáčeno 8. 4. 2025 na Střední škole informatiky, poštovnictví a finančnictví v Brně.Kapitoly:00:00 Úvod a přivítání diváků07:25 USA: Únik komunikace přes Signal – jak komunikovat citlivé informace?13:50 Petr Jirásek: KYBERCENTRUM, KyberSoutěž, KYBER CENA ROKU a Kyberpohádky28:38 X (Twitter): DDoS útoky, šíření nenávisti a hrozba miliardové pokuty36:15 Barbora Vlachová: Právo v kyberbezpečnosti – jakou roli hrají právníci?52:43 Mezinárodní zásahy proti kyberzločinu + zpráva CSIRT.CZ 202401:00:18 Adam Kučínský: Nový zákon o kybernetické bezpečnosti – stav a zákulisí01:28:01 Řetězení zranitelností a doporučení pro architekty a manažery kybernetické bezpečnosti

Welcome & Tehillim with Sara MorozowTzedaka & Weekly Sichos Introduction with Etty SchwartzPesach Sicha - our Seders ready for Eliyahu with doors unlocked to bring him in & to run out to greet Moshiach! with Fruma SchapiroSicha Poem by Mushka Lishner Sicha Inyan by Esti MorosowWrap it All Up with Rivky Slonim of Project Likkutei SichosL'chaim! with Mrs. Leah Wilhelm

Sanhedrin Daf Kuf Yud Alef סנהדרין דף קי"א (in Yiddish)With Rabbi Avrohom Karp

Send us a textA single miniature letter in the Torah scroll holds a revolutionary lesson about spiritual growth. The first word of Leviticus contains a mysteriously tiny aleph—a scribal tradition dating back to Moses himself. But why? The classic explanation tells us Moses, in his humility, couldn't bear receiving greater honor than others when God called to him. Yet there's something deeper happening.Rav Elazar Menachem Man Shach offers a profound insight that transforms how we view spiritual development. He asks why Moses employed this small-letter strategy only here, when "Vayikra" appears throughout the Torah. His answer? Moses wasn't naturally humble from birth—he fought a daily battle against pride, just as we all struggle with our inclinations. The miniature aleph represents a specific tactical response to that day's unique spiritual challenge.This perspective aligns perfectly with the Talmudic concept of being "shrewd in your fear of Heaven." Spiritual growth isn't about brute-force willpower but about developing increasingly sophisticated strategies against our internal adversary. The yetzer hara (evil inclination) fights dirty—attacking when we're vulnerable and constantly shifting tactics. Our response must be equally strategic.Whether scheduling morning study sessions to ensure we wake up for prayers, finding accountability partners, or creating personal boundaries before temptation arises, these represent our own "small aleph" approaches. The path to growth isn't simply trying harder; it's outsmarting our internal adversary through creative solutions tailored to our unique challenges.As you reflect on that tiny letter in this week's Torah portion, consider: What clever strategies are you developing in your spiritual life? If Moses needed daily tactical innovations to maintain his legendary humility, how much more do we need to be vigilant and creative in our own journeys? What's your "small aleph" going to be today?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Yud Alef NissanChelek Chof vov pg 1/ likutei sichos parshios shmos

Rabbi Gestetner. Parshas Vayikra (5785): To be a small alef by Mayanot

Mini series, hachana l'Yud Alef Nissan

Mini series, hachana l'Yud Alef Nissan

Paracha Vayikra : "Un petit Alef contre un grand Alef" + Halakhot

"Empowering & beautiful sicha! Chinuch for ourselves ~ how do we view ourselves? How do we view others? Through a conversation with the Tzemach Tzedek & the Alter Rebbe, our Rebbe highlights an integral message Torah is telling us - Adam is written with a big Alef, even after the ""Chait Eitz Hadaas"" - because of his G-d given incredible greatness, essential to him, unmarred by his mistakes. In Vayikra, the alef is written in small - telling us of Moshes humility. Moshe KNEW of his greatness - did not let it ""get to his head"" and he seeked to compare himself to others, and note of their greatness. This is not just a simple piece, its a direct Chinuch Answer from A""R to T""T ~ and a DIRECTION for each of us! (Adam in Us) We must have an honest awareness of our essential greatness! We are a piece of Hashem! We must know our abilities and inherent greatness, regardless of our mistakes or our past. (Moshe in Us) And yet, we must understand that greatness can be a ""trip up"". We remain humble and understand the bigger picture, being able to make proper choices in life. #1 Ingrain in yourself that your talent is a GIFT, I didnt make it, I only choose what to DO with it. and #2: Seek out the greatness in others! Get to know how incredible you are and then tap into it! Right now - you have the big Alef ~ you can rise above! you can accomplish! Regardless of my previous habits, past, etc. And look at others and realize, if someone else had these gifts, they could use it better. Look at others & seek out their greatness, talent and beauty!"Likkutei Sichos chelek yud zayin, page 1

Sanhedrin Daf Kuf Alef סנהדרין דף ק"א (in Yiddish)With Rabbi Avrohom Karp

O âncora Jota Batista e a colunista de política da Folha de Pernambuco, Betânia Santana, receberam, nesta quinta-feira (20), no Folha Política, o vereador do Recife, Alef Collins (PP).

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

Sanhedrin Daf Tazdik Alef סנהדרין דף צ"א (in Yiddish) With Rabbi Avrohom Karp

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

No episódio #148 do Hotmart Cast, recebemos Hanah Franklin e Alef Marqs, dois experts em marketing digital e produção de conteúdo para o Instagram, que compartilham estratégias comprovadas para criar reels criativos e impactantes. Eles discutem a importância do storytelling e como usar a curiosidade e a identificação emocional para atrair a atenção da audiência. Além disso, abordamos também o papel do planejamento e da ousadia na criação de conteúdo que se destaca nas redes sociais, além da evolução pessoal e profissional desses criadores.Durante o papo, Hanah e Alef revelam como suas trajetórias, iniciadas por desafios financeiros, se tornaram uma verdadeira fonte de inspiração para quem busca construir uma carreira no universo digital. Eles falam sobre como o planejamento de conteúdo, o uso de gatilhos emocionais, a prática constante ajudam a criar vídeos que não só engajam, mas conectam com o público de forma significativa e discutem a importância de ser autêntico e usar referências criativas para produzir conteúdo único e de impacto.

新年归来，先送上一期科技快乐星球。过去几个月攒的新闻特别多，有些已经成了旧闻。 就在节目录制前几天，苹果上线了 M3 系列iPad，Mac Studio和 M4 系列的MacBook Air，同时也推出了新的低价手机iPhone 16e。真是天降素材。 AI 方面，国内的 DeepSeek 和 Manus 也掀起不小的波澜，Anthropic 也发布Sonnet 3.7，号称最前写代码助手，OpenAI 压力山大，$200 会员不够开销，也准备推出更高价套餐。 其他科技新闻方面，Boom XB-1 超音速飞机带来高速旅行的想象，飞行汽车Alef更是把赛博朋克直接带到眼前。 近期新闻有趣有料很多，我们直接走进科技快乐星球！ 时间轴 00:00:00 开场 00:00:48 苹果发布 iPhone 16e 00:09:23 苹果推出 Apple Invites 00:11:15 Apple 账户购买项目迁移功能 00:15:16 iPhone 首个色情应用通过第三方商店上线 00:15:57 苹果发布 M3 iPad，Mac Studio，M4 MacBook Air 00:20:36 iOS 18.4 Beta 带来 AI 功能和5G-A 00:24:44 OpenAI 新产品：AGI、Agents、成人模式 00:27:04 英伟达发布个人超级计算机 00:32:15 DeepSeek 相关新闻一大堆 00:41:26 OpenAI 应对挑战 00:49:06 GitHub Copilot 00:57:27 小米在 Github 发布 Home Assistant 01:01:20 DJI Flip 可折叠无人机 01:03:04 Boom XB-1 超音客机 01:06:37 飞行汽车 Alef 成功起飞：普通公路也能跑 01:09:21 微软将关停 Skype 01:11:28 YouTube 上线 Premium Lite 套餐 相关信息 主播: 枫影 Justin Yan 主播: 自力 hzlzh 后期: 自力 hzlzh 微信听友群：加fyfyFM进群 听众反馈: hi@fyfy.fm 节目收听方式 推荐使用苹果Podcast, 小宇宙等播客客户端搜索“枫言枫语”来订阅收听本节目。 小宇宙 - 枫言枫语 直接订阅 Feed URL Apple iTunes Podcast - 枫言枫语 The post Vol. 135 科技快乐星球33: 苹果M3M4 硬件，AI 波澜起伏，超音速和飞行汽车尽显赛博朋克 first appeared on 枫言枫语.

Sanhedrin Daf Pay Alefסנהדרין דף פ"א (in Yiddish) With Rabbi Avrohom Karp

A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun AMType: SermonSpeaker: Trey Haskett

Chelek lamed Alef pg 135

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Series: Psalm 119 - Why I need God's instruction from Alef to TavService: Sun PMType: SermonSpeaker: Trey Haskett

Hanukkah is more than a holiday of oil and light—it's a story of resilience, faith, and miracles that shaped Jewish history and identity. What does it mean to kindle light in the darkest time of year, and why is this holiday deeply connected to the Messianic hope? Discover how the courage of the Maccabees parallels the journey of modern Messianic Jews reclaiming their heritage. Explore prophetic allusions to Hanukkah hidden in the Torah and New Testament. Join us to uncover how this ancient celebration inspires renewed dedication in every generation.

It is proper to partake of meat and wine on the holiday of Rosh Hashanah. Instinctively, one might have assumed that meat and wine are inappropriate on this holiday, when we stand in judgment before God; if anything, we might have thought, on such on occasion we should be eating stale bread and drinking water. In truth, however, Halacha requires partaking of meat and wine on Rosh Hashanah to express our confidence in the favorable judgment that we will earn. It goes without saying, though, that this day is most certainly not a time for gluttonous indulgence and frivolity. The proper way to conduct oneself is expressed in the famous verse in Tehillim (2:11), "Ve'gilu Bi'r'ada" ("…and rejoice with trembling"); meaning, our joyous celebration must be combined with a sense of awe and reverence. There are a number of foods which people customarily refrain from eating on Rosh Hashanah. For example, the Rama (Rabbi Moshe Isserles, Poland, 1525-1572) records a custom not to eat "Egozim," walnuts, on Rosh Hashanah, because the word "Egoz" has the same numerical value (17) as the Hebrew word "Het" (sin). (This assumes that the word "Het" is spelled without the letter "Alef"; normally, however, we indeed do spell "Het" with an "Alef.") In order to avoid even subtle allusions to sin on Rosh Hashanah, many people have the practice to avoid walnuts on this holiday. Others have the custom to refrain from nuts altogether on Rosh Hashanah, because nuts tend to cause mucous in one's throat, and the noise of people clearing their throats in the synagogue might drown out the sounds of the prayers and the Shofar blowing. There is another custom to refrain from all sour and bitter foods on Rosh Hashanah, such as lemons, vinegar and raw garlic. On Rosh Hashanah we seek omens for a sweet, pleasant year, and therefore many people refrain from sour and bitter foods. Furthermore, some people follow the custom not to eat fish on Rosh Hashanah, due to the similarity between the words "Dag" ("fish") and "De'aga" ("worry"). We look forward to a year free of anxiety and stress, and thus we do not wish to make any reference to "De'aga" on Rosh Hashanah. However, the Kaf Ha'haim (work by Rabbi Yaakov Sofer, Baghdad-Israel, 1870-1939) writes in the name of Rav Haim Palachi (Turkey, 1788-1869) that when Rosh Hashanah falls on Shabbat, one should eat fish on that day. Our Rabbis emphasized the importance of eating fish on Shabbat, noting, "Whoever eats 'Dag' on the day of 'Dag' is saved from 'Dag'." This means that one who partakes of "Dag" (fish) on the seventh day (the word "Dag" has the numerical value of seven), Shabbat, is saved from "Din Gehinam" – the punishments of Gehinam. Therefore, although there is a custom to refrain from fish on Rosh Hashanah, one should eat fish when Rosh Hashanah falls on Shabbat. Finally, Kabbalistic tradition teaches that one should refrain from eating black grapes on Rosh Hashanah, whereas it is advisable to eat white grapes on Rosh Hashanah. Summary: There is a Misva to partake of meat and wine on Rosh Hashanah. Different customs exist concerning the consumption of certain foods on Rosh Hashanah. Some have the custom not to eat walnuts, and others refrain from nuts altogether. There are those who do not eat any sour or bitter foods on Rosh Hashanah. Another custom advises refraining from fish on Rosh Hashanah, though even adherents of this practice should eat fish when Rosh Hashanah falls on Shabbat. Black grapes should not be eaten on Rosh Hashanah, but white grapes may be eaten.

חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל׃ Because you would not serve your God יהוה in joy and gladness over the abundance of everything, https://www.sefaria.org/Deuteronomy.28.47 עִבְד֣וּ אֶת־יְהֹוָ֣ה בְּשִׂמְחָ֑ה בֹּ֥אוּ לְ֝פָנָ֗יו בִּרְנָנָֽה׃ worshipthe LORD in gladness;come into His presence with shouts of joy. https://www.sefaria.org/Psalms.100.2 RabbeynuBachya: The Torah accuses people who do serve G'd not to have done so joyfully.A person is obligated not merely to carry out G'd's instructions but to do sogladly, in a happy frame of mind. Joy when performing any of G'd's commandmentsis considered as fulfillment of a commandment by itself, meriting additionalreward. Thisis why one may be punished for failing to perform the commandments with ajoyful heart. This is why the Torah requires that its commandments be performedwith full intent and joyfully. Oursages in Midrash Ruth Rabbah 5,6 comment concerning this that if Reuven hadbeen aware that G'd would write in the Torah concerning his attempts to saveJoseph's life from the hands of his other brothers (Genesis 37,21) that hewould receive a reward not only for his deed but for the good intentionsaccompanying same, he would have carried Joseph on his shoulders and broughthim back to his (their) father. TheTorah also makes a point of underlining the joy in Aaron's heart when he sawhis brother Moses again after so many years. Had he known that his feelingswould be commented upon favorably (Exodus 4,14), he would have gone out to meethis brother accompanied by an orchestra of many different musicalinstruments. HadBoaz known that his offering Ruth food and drink in abundance would be recordedfor eternity as a good deed of his, he would have fed her the choicest parts ofa fatted calf, instead of merely bread and vinegar (Ruth 2,14). https://www.sefaria.org/Rabbeinu_Bahya,_Devarim_28.47.1 ….writesfurther Naturally,the joy which accompanies the performance of a commandment by an individual Jewis in a class by itself. Seeing that performance of the commandments iscalled עבודת ה',“serving the Lord,” we can understand what is written in Deut. 28,16 תחת אשר לא עבדת את ה' אלוקיך בשמחה,“on account of the fact that you did not perform the commandments of the Lordyour G'd with joy, etc.” WhenDavid writes in Psalms 100,2 עבדו את ה' בשמחה,“serve the Lord with joy,” he does not refer to the offering of sacrificialanimals but to the performance of each and every commandment which it is ourduty to perform. Joyis the ingredient which makes service of the Lord something perfect. Thisconcept helps us understand the unusual phrase in Numbers 4,46 לעבוד עבודת עבודה.Concerning this expression our sages in Erchin 11 ask what kind of service thisis that the Torah speaks of there. The answer given in the Talmud is that theTorah speaks of offering songs and hymns. TheLevites are commanded to offer songs and encourage expressions of joy toaccompany the sacrificial offerings. All of this was to ensure that joy is theprevailing sentiment accompanying service of the Lord. Arizal: joyincreases one's desire and love of adhering to HaShem-יהו״ה,blessed is He, ….. For, a person who serves HaShem-יהו״ה,blessed is He, with melancholy, is likened to a servant who serves his masterwith a sullen and annoyed face. https://www.sefaria.org/Sha'arei_Kedusha,_Part_2_4.30 Mesillas Yesharim -….And our sages said: 'the Divine presence rests on a person only through his rejoicing in a mitzva' (Shabbat 30b). RabbiSamson Raphael Hirsch points out that theHebrew word same'ach (=happy), is closely related to the word tzome'ach (=growing). This is because human happiness is contingent on spiritual growth. Ifwe fail to feel the joy of mitzvos, it is because we are unaware that mitzvosmake us grow. RabbiManis Friedman (chassidish answer) is that the charge 'serve Hashemb'simcha' is not a charge to be happy when serving Hashem. It's a result.If you truly serve Hashem, meaning you are serving Him, you finally get toescape yourself for a while! Servingourselves, making our lives about us (even if it means 'my spiritualgrowth'!) is what makes us depressed. If we realise that we are fulfillingHashem's essential Ratzon, it's about Him not us, and at the same time doingthe vitally important work of bringing His plan to completion, fulfilling yourvery purpose, then automatically you will be b'simcha. Soread it 'if you serve Hashem, you'll be b'simcha' TheTorah is not telling us that we didn't serve Hashem. It is telling us that wedidn't serve Him with joy. Is this by itself such a severe transgression thatis should bring about all those terrible punishments described in the Torah? TheRebbe Reb Bunim of Parshischa explained this with a famous parable: A teachertaught the Alef-Bais to his little student, and pointed to each letter: “Whatis this?” “An Alef,” said the boy. “What's under the Alef?” asked the teacher.“A kometz,” said the boy. The teacher continued with the other letters, untilhe reached the Hey. “What'sthis?” he asked. “A Hey,” said the boy. “What's underneath the Hey?” Tothe teacher's surprise, the boy refused to answer. “I won't say!” he declared,looking a little scared. After the teacher threatened to punish him, the boyfinally stammered, “Underneath the ‘hay' is the stolen goat…” The teacherfinally understood why the boy didn't want to answer. His father had warned himnot to tell anyone what he hid underneath the bale of hay in their barn! “Thesame could be said about us,” Reb Bunim would conclude. “Tachas - what liesunderneath our apathetic service of Hashem? Why are we not serving Hashem withjoy? The answer to this question explains why the Jewish people deserved theterrible tochacha.” When a person performs the mitzvos properly and values theTorah, he serves Hashem with true inner joy. His life has a totally differentmeaning, and he is deserving of the Torah's blessings. Itwas chol hamoed Sukkos, when writing is prohibited except under pressingcircumstances. Despite his busy schedule, the Chofetz Chaim penned a carefulletter to the rosh yeshiva of Lomza, Rav Eliezer Shulevits, and sent it toLomza posthaste. Thecontents of the letter were surprising. In the missive was contained only a fewterse lines: Regarding the individual you consulted me about, whether he shouldbe offered the position of mashgiach in your yeshiva, I had originally told youthat he was a suitable candidate. However, I am withdrawing my advice and askthat you don't offer him the position. (Rav)Yisroel Meir Hakohein Kagan Therosh yeshiva of Lomza was very surprised. He had gone to consult with theChofetz Chaim before the Yomim Noraim and asked his opinion about the very samecandidate. On that occasion, the Chofetz Chaim had waxed enthusiastic about theyoung scholar, praising him as a lamdan, a yorei shomayim, and a ba'al middos.What had changed in the interim? And why was this such an important messagethat it had to be delivered on chol hamoed? Fortunately,the candidate had not yet been hired, and Rav Leizer did not have to deal withretracting his offer. Still, at the first opportunity, he traveled to Radin toask the Chofetz Chaim about the letter. TheChofetz Chaim, who guarded every word that emerged from his lips, explained: “Whenyou had asked me if the candidate was an appropriate choice, I had a highopinion of him and felt he would be a role model for the bochurim. However, inthe interim he came to see me, and began to krechtz about his life, hisdifficult financial challenges, etc. When I saw how full of bitterness andnegativity he was, I quickly wrote a letter retracting my position. After all,a person who only sees the darkness and constantly focuses on the challenges inhis life, to the exclusion of the many blessings, such a person cannot be in aposition of leadership, especially for young, impressionable bochurim.”

Taylor Swift writes the perfect love story/sports anthem in "The Alchemy." Listen as Exquisite and Hannah talk through the sports metaphors and how the song shows healing and growth and, of course, love. Follow us on Twitter: @⁠⁠⁠⁠⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠Alef's Patreon⁠⁠

Let's get scathing and angry as we talk Track 14 of The Tortured Poets Department. We talk about not only the devastating lyrics, but also the performance of the song in the Eras tour. Also--do you think there's a double muse?!? Also, our comment section is now open! Feel free to leave feedback for this or any other episode! Follow us on Twitter: @⁠⁠⁠⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠Alef's Patreon⁠⁠

We're so depressed we act like there's a TTPD seminar every day! Tune in as we talk Track 13 (!!!) "I Can Do It With a Broken Heart." Hannah & Exquisite talk about how Taylor used her tour to push through and find herself again. And listen for all the references they found in the song. Also, our comment section is now open! Feel free to leave feedback for this or any other episode! Follow us on Twitter: @⁠⁠⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Alef's Patreon⁠

You thought we were done talking about loml? Turns out there's more support for the double muse theory for the song. See Exquisite and Hannah fasten "loml" to "Glitch" with an embroidered stitch in this short bonus episode. We hope you enjoy. Also, our comment section is now open! Feel free to leave feedback for this or any other episode! Follow us on Twitter: @⁠⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠Alef's Patreon⁠

Let's breakdown loml lyrics while having a breakdown! Exquisite and Hannah take on this devastating song line by line as we Taylor writing the blended muses as her songwriting skill is at its highest level. See her vulnerability, sadness, and anger as she hits rock bottom. explore the anger of this wild and spooky track in the latest episode of "The Taylor Seminars. Join the co-hosts as they discuss track 12 of The Tortured Poets Department, "loml," and how they interpret what it means. Press play and join the discussion on Twitter with #ttpdseminars. Follow us on Twitter: @⁠⁠⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠Alef's Patreon⁠⁠

What happens to the caged beast after it's been tormented long enough? Exquisite and Hannah explore the anger of this wild and spooky track in the latest episode of "The Taylor Seminars. Join as they discuss track 10 of The Tortured Poets Department, "Who's Afraid of Little Old Me?" Press play and join the discussion on Twitter with #ttpdseminars. Follow us on Twitter: @⁠⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠⁠ @⁠⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠⁠alefvernon⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠Alef's Patreon⁠

Safe to say Exquisite and Hannah love this sexy, sensuous track. Join them as they discuss Track 9 of The Tortured Poets Department, "Guilty as Sin?" From violent imagery to Biblical allusions, this episode has it all. Press play and join the discussion on Twitter with #ttpdseminars. NOTE: We will not be releasing an episode on July 5 as we take a quick break! Follow us on Twitter: @⁠⁠⁠⁠taylorseminars⁠⁠⁠⁠ @⁠⁠⁠⁠sippingaugust ⁠⁠⁠⁠- Hannah @⁠⁠⁠⁠exquisitewill ⁠⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠⁠alefvernon⁠⁠⁠⁠ ⁠⁠⁠⁠Alef's Patreon⁠

Our trip through Americana continues with a stop in the Sunshine State. Join Exquisite & Hannah as they discuss Track 8 of The Tortured Poets Department, "Florida!!!" Learn about how the history and culture of the state adds to the atmosphere of the track, and hear about the how the interplay of the two singer-songwriters heightens the storytelling. (Also, they're both huge Dance Fever by Florence + the Machine fans, and you should totally check out that album!) Press play for one hell of an episode and join the discussion on Twitter with #ttpdseminars. Follow us on Twitter: @⁠⁠⁠taylorseminars⁠⁠⁠ @⁠⁠⁠sippingaugust ⁠⁠⁠- Hannah @⁠⁠⁠exquisitewill ⁠⁠⁠- Exquisite Art by Alef Vernon: @⁠⁠⁠alefvernon⁠⁠⁠ ⁠⁠⁠Alef's Patreon⁠

This week's guest, Jessica Bockler is one of those people who sparks every fire in my being - and i hope in yours, too.  Jessica is an applied theatre practitioner and transpersonal psychologist who co-founded the Alef Trust a globally-conscious non-profit organisation offering online graduate education programmes, and open learning courses for people who want really to step into what Indy Johar so beautifully calls the emergent edge of Inter-Becoming. Jessica is integral to the Nurturing the Fields of Change Programme that brings people together from diverse walks of life to create an emerging community of practice around change - and she's Programme Director for the Trust's academic programmes in Consciousness, Spirituality and Transpersonal Psychology. She teaches on a range of topics, bringing spiritual perspectives to activism and social change - so you can begin to see why I find her work so enthralling. She stands at that nexus where transpersonal psychology meets shamanic practice, where being and becoming are an art and a practice in themselves, grounded in modern science - not the reductive, Head Mind science of the nineteenth and twentieth centuries, but twenty-first century science where complexity and systems thinking lie at the heart of all we do, where we recognise that only by becoming fully present in the moment, can we access the whole, vast intelligence of the All That Is and find what is ours to do. Jessica brings all this into being in social prescribing programmes, in theatre, in change facilitation, in the MSc at Liverpool John Moores University and in her daily life and she shares it in the conversation you're about to hear - including a clip of one of her own practices, that is solid podcasting gold.  If you're interested in finding out how we can access our own inner intelligence and build with others to co-create the foundations of that more flourishing future we'd be proud to leave behind, then this is the podcast for you.  ALEF Trust  https://aleftrust.org Nurturing the Fields of Change https://www.aleftrust.org/alef-applied/nurturing-the-fields-of-change-programme/MSc in Consciousness, Spirituality and Transpersonal Psychology https://www.aleftrust.org/academic-learning/masters-degree/Live Event: Healing Humanity, 1st June 2024, Broughton Sanctuary, Yorkshire eventbrite.co.uk/e/healing-humanity-imagination-embodiment-and-community-tickets-887551710057 Workshop: Embodied Imagination for Social Change, 2nd & 3rd September, Oxford eurotas2024.com/pre-post-conference-workshops/towards-emergence-embodied-play-and-sourcing-for-transformation Conference, 4 – 8 Sept, Oxford: Creative Bridges: embodied consciousness, psyche & soul in research and practice eurotas2024.comNational Academy for Social Prescribing https://socialprescribingacademy.org.uk/Inner Green Deal  https://innergreendeal.com/

If you go to the SFMOMA right now, it'll be hard to miss the massive, 32-foot wide mural depicting a utopian, fantastical and hopeful version of San Francisco. The mural is the opening to a historic exhibition, “The House that Art Built,” which showcases eleven artists with developmental disabilities who are associated with Oakland-based nonprofit Creative Growth. In addition to the exhibition, SFMOMA has also permanently acquired more than 100 works created by artists with developmental disabilities. We'll talk about the stunning exhibition, the acquisition and the future for artists with disabilities in the Bay Area. Guests: Joseph Alef, artist, Creative Growth; Alef has a painting in the SFMOMA Susan Janow, artist, Creative Growth; Janow has a video piece in the SFMOMA; her work was previously acquired by the SFMOMA in 2018 William Scott, artist, Creative Growth; Scott has a mural in the SFMOMA; his work was previously acquired by the SFMOMA in 2017 Chris Bedford, director, San Francisco Museum of Modern Art (SFMOMA) Tom Di Maria, executive director, Creative Growth Art Center

This Week in Startups is brought to you by… Vanta. Compliance and security shouldn't be a deal-breaker for startups to win new business. Vanta makes it easy for companies to get a SOC 2 report fast. TWiST listeners can get $1,000 off for a limited time at http://www.vanta.com/twist LinkedIn Ads. To redeem a $100 LinkedIn ad credit and launch your first campaign, go to http://www.linkedin.com/thisweekinstartups * Todays show: Alef's Jim Dukhovny joins Jason to discuss different approaches to flying car tech (1:16), Alef's vehicle design (9:17), commercial aspects (22:39), and more! * Timestamps: (00:00) Alef's Jim Dukhovny joins Jason (1:16) Alef's mission and the different approaches to VTOL and flying car technologies (8:25) Vanta - Get $1000 off your SOC 2 at http://www.vanta.com/twist (9:17) Alef's approach to vehicle design and use of existing technologies in a new format (12:10) Technical details of Alef's vehicle design, including propulsion systems and structural innovations (14:27) Challenges of designing flying vehicles that function both as cars and aircraft (21:11) LinkedIn Ads - Get a $100 LinkedIn ad credit at http://www.linkedin.com/thisweekinstartups (22:39) Commercial aspects, including pricing, customer pre-orders, and manufacturing plans (26:13) Regulatory and certification challenges and the potential timeline for bringing the product to market (32:46) Zendesk - Get six months free at https://zendesk.com/startups (34:16) Ballistic parachute systems in drones, planes, and Alef's vehicles (38:53) The long-term vision for autonomous flying cars * Sources: https://www.youtube.com/watch?v=qtzuL3WSiGY https://www.youtube.com/watch?v=7Gzdo107SmE https://www.youtube.com/watch?v=gBCUQlF3MMU https://www.youtube.com/watch?v=lxaFFuN1vpc https://www.youtube.com/watch?v=FT4buS7avd4 * Follow Jim: X: https://twitter.com/AlefAeronautics LinkedIn: https://www.linkedin.com/in/jimdukhovny Check out Alef: https://alef.aero * Follow Jason: X: https://twitter.com/Jason LinkedIn: https://www.linkedin.com/in/jasoncalacanis * Subscribe to This Week in Startups on Apple: https://rb.gy/v19fcp * Thank you to our partners: (8:25) Vanta - Get $1000 off your SOC 2 at http://www.vanta.com/twist (21:11) LinkedIn Ads - Get a $100 LinkedIn ad credit at http://www.linkedin.com/thisweekinstartups (32:46) Zendesk - Get six months free at https://zendesk.com/startups * Great 2023 interviews: Steve Huffman, Brian Chesky, Aaron Levie, Sophia Amoruso, Reid Hoffman, Frank Slootman, Billy McFarland * Check out Jason's suite of newsletters: https://substack.com/@calacanis * Follow TWiST: Substack: https://twistartups.substack.com Twitter: https://twitter.com/TWiStartups YouTube: https://www.youtube.com/thisweekin Instagram: https://www.instagram.com/thisweekinstartups TikTok: https://www.tiktok.com/@thisweekinstartups * Subscribe to the Founder University Podcast: https://www.founder.university/podcast