Podcasts about Ayin

Heshbon 23: The Curious Mind Welcome to the 23rd lesson in our special Elul series. Today's heshbon , or accounting, focuses on how we view the world, cultivating what we'll call a "curious mind" or a "learner's approach." This concept is rooted in Shaar HaBechinah , the "Gate of Probing." Bechinah means to examine, to test, to constantly feel and probe everything around you. It's about looking for and trying to understand the smallest creations as well as the largest—from inanimate objects to human beings, from the sun and moon to the wind and rain, from a newborn baby to all the wonders of nature. Each of these creations reveals God's perfect wisdom, His power, His supervision, and His profound mercy over all that exists. Overcoming Apathy: The Constant Miracle So why don't we do this? Chovot HaLevavot warns us not to be seduced by the familiar. We are so used to seeing these things that we lose our sense of awe. The "wow" effect is gone. We may be amazed by something we've never seen before, like a solar eclipse, but we fail to see the daily miracle of the sun and moon, the constant rain, or the regular wind. As the Chazon Ish once said, the only difference between a miracle and nature is that nature is a constant miracle. We don't get amazed by what is constant. We are excited by a strange animal at the zoo but not by the familiar trees on our street. We would be amazed if manna fell from the heavens today, but we are apathetic to the equally miraculous fact that wheat grows from the ground, providing us with bread. The only difference is that one we're used to, and one we're not. The problem is that we got used to these miracles when we were young, before our intellect was fully developed. As we've gotten older, our familiarity has led us to stop thinking, looking, and wondering. Seeing with New Eyes The goal is to look at the world as if you've never seen it before. Try this exercise: on Rosh Hashanah morning, open your eyes and look at the world like a Martian who has just landed. Look at a tree and ask: "What is this hard, wooden thing growing out of the soft dirt? How does it grow? How do the leaves come out of it?" We walk past trees every day, but by looking at them with a child's curiosity, we rediscover their wondrous nature. Chovot HaLevavot suggests that in a sense, we are all "blind" until we open our "mind's eye." The fool, he says, is like the blind person. When he begins to open his mind's eye, he becomes a seeing person. This is what happened when Adam and Eve ate from the Tree of Knowledge. The verse says, "Their eyes were opened" ( Va'Tifkachena Einei Sh'neihem ). They were not physically blind beforehand; rather, they gained intellectual understanding. This idea of a "mind's eye" is also reflected in the Four Species of Sukkot. The three myrtle branches ( hadasim ) represent our eyes. We have two physical eyes, but a third one is for our mind—for our curiosity. This "third eye" also needs to be perfected. Lift Your Eyes to the Heavens Don't ignore this essential part of your soul. Do not continue on the same path you've been on until now. Start opening your eyes. A sage once said, "The heart of the wise has eyes," meaning they see what fools do not. The prophet Isaiah cries out, "Have you not known? Have you not heard? Has it not been told to you from the beginning?" He then implores us, "Lift up your eyes on high and see! Who created these?" ( S'u Marom Eineichem U'Reu Mi Bara Eileh ). God brings out the stars by number, calling each by name, "because of His great might and strong power." This is our job: to lift our eyes to the heavens and to all of creation. Interestingly, the first Hebrew letters of S'u Marom Eineichem spell Shema ( Shin , Mem , Ayin ). Before we say the Shema prayer, we are meant to appreciate the very things God created, as mentioned in the blessing of Yotzer HaMe'orot (Who creates the luminaries). It's all there for us to see. Our job is to be curious and to keep our youthful sense of wonder alive.

Learning Weekly at the Family Minyan aka Shtiebel from Rebbe Nachman ben Faiga Simcha on Torah 38 7 in Likutei Moharan. So deep on Chai Elul we discuss Bat Ayin with Teshuva, Healthy Shame and renewed

Avodah Zarah Daf Ayin Vov  עבודה זרה דף ע"ו inYiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin Hey עבודה זרה דףע"ה (in Yiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin Daled  עבודה זרה דף ע"ד (inYiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin Gimmel  עבודה זרה דף ע"ג (inYiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin Beis עבודה זרה דף ע"ב (inYiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin Alef  עבודה זרה דף ע"א (inYiddish) With Rabbi Avrohom Karp

Avodah Zarah Daf Ayin 'עבודה זרה דף ע (in Yiddish) With Rabbi Avrohom Karp

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Subject: Thy Word - Psalm 119 Speaker or Performer: Bro. Adam Armstrong Scripture Passage(s): Psalm 119:121-128 Date of Delivery: August 10, 2025

Pastor Eric continues in Psalm 119; looking at verse 121. In this teaching we look at what it means to "do justice and righteousness".

Even the most intimate relationships can experience strain around the topic of Israel-Palestine. Dan and Lex are joined by Amy Eilberg and Penina Eilberg-Schwartz, who share their experience discussing and processing their conversations about Israel-Palestine across generational divides.--------------------------Judaism Unbound's offerings for 3-week mini-courses in the UnYeshiva are now open for registration! Check out class descriptions and more to sample a taste of everything from Comix/Comics-making to Anti-Fascist Mussar.Interested in thinking about how to reframe and reinvigorate your meditations on the cycles of grief and change? Sign up for Elul Unbound 2025 to receive biweekly wisdom and introspective prompts to guide you through the late summer days.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Bat Ayin - Vaet'hanan 5785 by Shiour Yomi

In 2020, Jewish Currents editor-in-chief Arielle Angel and University of Washington professor of Sephardic studies Devin Naar, both descendants of Ladino speakers from Salonica (Thessaloniki) in Greece, had a conversation about what meaningful Sephardic representation might look like in the wake of near-total erasure. In this week's episode, Angel and Naar join community leader and singer of Arab Jewish music Laura Elkeslassy and professor of Hebrew literature and Mizrahi studies Oren Yirmiya to deepen the discussion about Sephardi and Mizrahi reclamation work. What are the practical entry points to this identity today? What is the use of catchall caucuses that bring together Sephardi and Mizrahi Jews from many different countries and linguistic lineages, and does this identity have to homogenize in order to survive? What does it mean to do this work amid the genocide in Gaza? And how do we make sure reclamation work is not only backward-looking, but responsive to the present?Thanks to Jesse Brenneman for producing and to Nathan Salsburg for the use of his song “VIII (All That Were Calculated Have Passed).”Media Mentioned and Further Reading“Are We Post-Sepharadim?,” Arielle Angel in conversation with Devin Naar, Jewish CurrentsYa Ghorbati: Divas in Exile by Laura Elkeslassy, live in concert and the artist's reflections in Ayin on the songs she performsShirei Yedidut, book of Moroccan piyyutim and bakashot Translations of the writings of Hayyim Ben-Kiki by Moshe Behar and Zvi Ben-Dor Benite in Modern Middle Eastern Jewish Thought: Writings on Identity, Politics, and Culture 1893–1958“Before the Law,” Franz Kafka“Going Out on a Limb: Joha,” Jane Mushabac The story about Djohá and the land can be found in Bewitched by Soli­ka and Oth­er Judeo-Span­ish Tales by François Azar.Devin Naar discusses Djohá in his introduction to the Moabet column in Ayin.Transcript forthcoming.

Avodah Zarah Daf Ayin 'עבודה זרה דף נ (in Yiddish) With Rabbi Avrohom Karp

FOUNDATIONS OF BIBLICAL HEBREW 22: AYINSend us a textSupport the showThank you for listening to our podcast!If you have any questions, subjects you would like to hear discussed, or feedback of any kind, you can contact us at:greengac@yahoo.com or through the links below, where you can find additional information about our work as well as other materials: Green Gospel Assembly Church – The Church that is Different (church website)

Avodah Zarah Daf Ayin Hey עבודה זרה דף ע"ה (in Yiddish) With Rabbi Avrohom Karp

STOP BEING CRAZY AND SETTLE THE BEEF!? Is pareve cheese on a burger Maras ayin!? CAN I WEAR TEFILLIN ON SHABBAT!? HOW RAV MATIS' SHABBAT KODESH WAS ALMODT RUINED!?

Daf Yomi by yourself is like learning with the רביםעין הרע vs. עין רעה??!How to make Ayin Hara ineffective???!!Chazon Ish + the Zohar HaKadosh on Ayin Hara!! Rav Nachman on the power of the mind!!!

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.

The Hebrew word for moment, Rega רֶגַע, contains the three letters Reish, Gimmel, Ayin. These three letters also form the word for Calm, Ragua, רַגֻעַ. Being in the moment, in the Rega, and experiencing the joy of letting go of control to the One Who is truly in control of this moment, leads to being Ragua, calm, and relaxed. This meditation guides the listener on a journey through the inner meanings of this word, leading to inner calm.   Words used in this meditation: כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ - תהלים ל' ו - Psalms 30:6 רֶגַע - Rega - Moment רַגֻעַ - Ragua - Calm   Music Credits: 5 Minute Waves - Lee Rosevere - https://youtu.be/Jb9nI-hP83c?si=CeYSdJ9sbJvRd81a Borrtex - Floating - https://youtu.be/AdMupBvQqgw?si=mpDQbOJgtKschWVF Borrtex - Desire - https://youtu.be/4c9YKQx2ACA?si=jtq2Ry-wXnzjC4Yy Self Care - Lee Rosevere - https://youtu.be/oEfnAQyxVgk

In this episode of Arise + Abide, Curtis and Sally reflect on Psalm 119:121-128, the stanza labeled Ayin. The psalmist's plea—“My eyes strain to see your rescue”—resonates deeply with anyone who has waited on God's promises in hard times. The conversation explores the tension between crying out for justice and submitting to God's loving discipline. They discuss the importance of discernment, the transformative power of God's Word, and how loving His commands shapes our understanding of what is true and good. Even when God's rescue feels far off, we are reminded of Christ's completed work and the abundant life available through Him.

This week in If You Mark In Your Bible; Josh and guest Keden Shrum will discuss the “Ayin” section in Psalms 119:121-128We look forward to sharing new episodes EVERY TUESDAY (January -May)!https://linktr.ee/iymiyb?utm_source=linktree_profile_share<sid=0d7a0387-1b92-46dd-b269-fb20acd2d51cCHECK OUT IF YOU MARK IN YOUR BIBLE Social Pages and more! Website: www.iymiyb.comFacebook: www.facebook.com/iymiybInstagram: https://www.instagram.com/iymiyb/YouTube: https://www.youtube.com/@iymiyb?sub_confirmation=1Email:iymiybpodcast@gmail.comSAN --https://linktr.ee/scatteredabroadnetworkGBN LINKS ⌕FOLLOW US ON SOCIAL MEDIA: Instagram: @theauthenticchristian Tiktok: @authenticchristian Facebook: https://goo.gl/ApHCGEOTHER RESOURCES | https://linktr.ee/theauthenticchristian^ Download FREE Bible posters, watch teaching videos, find a local church, and discover every resource mentioned in the podcast. DOWNLOAD OUR APP | https://subsplash.com/gbnlive/downloadWant to watch the newest episode before anyone else? Download the Gospel Broadcasting Network App to stream the episode at midnight the day it releases! HAVE BIBLE QUESTIONS? | E-mail us: iymiybpodcast@gmail.com#joshwalker #biblemarkings #bible #god #jesus #scripture #gospelbroadcastingnetwork #southavenchurchofchrist #churchofchrist #podcast #christianity #study #biblestudy #ifyoumarkinyourbible #iymiyb #gbn#scatteredabroadContact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

PEKUDEI: AYIN TOVA | Stump The Rabbi (229)https://youtu.be/mh-KJxMPySkWhat do you know about AYIN TOVA? We've all heard endless warnings about Ayin Hara, but few understand the significance of of AYIN TOVA. In Parashat Pekudie Am Yisrael is building the mishkan and donating above and beyond the norm.In the process, Kohen Gadol's CHOSHEN is being made. Understanding the Choshen will help learn why Aaron HaKohen merited to get it. Understanding his merit will help understand the value of Emunah, which if mastered, can help us reach the greatness of having AYIN TOVA.

Have any questions, insights, or feedback? Send me a text!Length of article: 3 pagesLength of audio: 11 minutes 6 secondsSynopsis: This is the audio version of the 3-page article I wrote and published on rabbischneeweiss.substack.com/ on 3/17/25, titled: Ki Tisa: Shadal's Anti-Rationalist Rational Explanation of Ayin ha'Ra (the Evil Eye). What if I told you there's an explanation of ayin ha'ra that is neither purely rationalistic nor mystical? True to form, Shadal offers just such an explanation.-----The Torah content for this week has been sponsored by my friend, Rabbi Dr. Elie Feder. His latest book, Happiness in the Face of Adversity: Powerful Torah Ideas from a Mom's Parting Words, shares the wisdom of Shani Feder a"h, a true Eishes Chayil. This is the kind of Torah I wish more people knew—ideas that directly impact our experience of life. Available now on Amazon.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

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.

Psalm 119 is the longest chapter of the entire Bible consisting of 176 verses broken down into 22 stanzas. And every line of the psalm is focused on one specific theme: the Word of God. Using an alphabetic acrostic structure, the psalmist uniquely shares with us his praise for the scriptures, the power found in its pages, and the practicality it provides us daily. The words of Psalm 119 serves as the key to unlocking a deeper love for all of God's Word, allowing every verse, chapter, and book of the Bible to shine its light on the path of our lives.

Before one immerses a new utensil, he recites the Beracha, "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Tebilat Keli." If he immerses more than one utensil on one occasion, then he recites "Al Tebilat Kelim," in the plural form, instead of the singular form of "Al Tebilat Keli." Nevertheless, if one mistakenly recited the Beracha in the plural form for a single utensil, or in the singular form for multiple utensils, he has fulfilled his obligation and does not repeat the Beracha. While reciting the Beracha, one should preferably hold the utensil in his right hand. Furthermore, it is proper to stand while reciting the Beracha, just as one should stand whenever he recites a Beracha over a Misva. Some Rabbis found an allusion for this Halacha in the verse (Tehilim 33:11), "Asat Hashem Le'olam Ta'amod" (literally, "the counsel of God shall always endure"). The letters of the words "Asat" and "Le'olam" are "Ayin," "Sadi," "Tav," "Lamed," "Ayin," "Lamed" and "Mem," which represent the words, "Erub," "Sisit," "Tefilin," "Lulab," "Omer," "Lebana" and "Mila." This verse thus alludes to the fact that when one recites the Beracha over these Misvot, "Ta'amod" – he must stand. This applies to Tebilat Kelim (immersing utensils), as well. Nevertheless, if a person sat while reciting the Beracha before immersing a utensil, he has fulfilled his obligation and does not repeat the Beracha. Tebilat Kelim differs from other Misvot in that it is not an outright obligation; one is not required to immerse a new utensil unless he wishes to use it. As such, there is greater room for leniency, and thus one who mistakenly sat while reciting the Beracha does not repeat the Beracha. One must not speak after reciting the Beracha until he finishes immersing all the utensils he intends to immerse. One may speak in matters related to the immersion, such as asking somebody to bring him another utensil or the scraper to remove stickers. If one spoke in matters unrelated to the immersion after he recited the Beracha and before he began immersing the utensils, he must repeat the Beracha. While immersing a utensil, one should hold it with a loose grip, in order to allow the water in the Mikveh to come in contact with the entire surface of the utensil. Alternatively, one may wet his hands before immersing the utensil, in which case he is allowed to hold the utensil with an average grip during the immersion. Since his hands are already wet, the part of the utensil that he holds will come in contact with Mikveh water by touching his hands. One may even wet his hands with water from a sink for this purpose, as this water will obtain the status of Mikveh water once it enters the Mikveh (due to a Halachic concept known as "Hashaka"). Many people use baskets with holes in the bottom and sides when immersing several utensils at once. They lower the basket into the Mikveh, and the water in the Mikveh enters the basket through the holes and touches the utensils. This is certainly permissible, but on condition that one places the utensils alongside one another, as opposed to on top of one another. When utensils rest on top of one another, the weight of the top utensil might prevent the water from touching the upper surface of the lower utensil. One must therefore ensure that the utensils are lined across, next to one another, without any utensil on top of another. Summary: Before immersing a utensil, one recites the Beracha of "Al Tebilat Keli" (or "Al Tebilat Kelim" for multiple utensils), preferably while standing and while holding the utensil in his right hand. He should not speak in matters unrelated to the immersion until he finishes immersing all the utensils. One should hold the utensil with a loose grip, or wet his hands prior to the immersion and then hold the utensil with an average grip. Perforated baskets may be used to immerse several utensils together, provided that no utensil is placed on top of another.

Psalm 119:113-128 (The Message)Andrew and Edwin look for Jesus in SAMEKH and AYIN of Psalm 119.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=20060The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

The Hebrew word עין means eye. How do we say it in plural? What is עין הרע? And how do we say ‘The apple of my eye' in Hebrew? Hear the All-Hebrew Episode on Patreon   New Words and Expressions: Ayin – Eye – עין Einayim – Eyes – עיניים “Al tich'asi einayim sheli” – Don't be mad, darling – אל תכעסי, עיניים שלי  Ooyoon, ayoon – Eyes (Arabic) – عيون – עויון, עיון Ayooni – My darling (Arabic) – عيوني – עיוני Einayim, einayim sheli – Darling – עיניים, עיניים שלי Einai – My eyes – עיניי Be-einai – In my eyes, in my opinion – בעיניי  Be-einecha – In your eyes (m.) – בעיניך Be-einayich – In your eyes (f.) – בעינייך Be-eineha – In her eyes – בעיניה Ze motse hen be-einai – I like it – זה מוצא חן בעיניי Ze lo motse hen be-einai – I don't like it – זה לא מוצא חן בעיני  Ayin ha-ra – The evil eye – עין הרע Eina bisha – The evil eye (Aramaic) – עינא בישא Bli ayin ha-ra – Touch wood – בלי עין הרע   Playlist and Clips: Yehuda Poliker – Einayim sheli (lyrics)  George Dalaras – Mi Mou Thimonis Matia Mou   Fairouz – El Bosta Ha-israelim – Ayooni  Noa – Be-eineha (lyrics)  Ben Snof – Hamsa (lyrics)   Ep. no. 22 HEB about darling

The text of many editions of Birkat Ha'mazon features a prayer in the "Ha'rahaman" section that reads, "Ha'rahaman Hu Yefarnesenu Be'chavod Ve'lo Be'bizui, Be'heter Ve'lo Be'issur, Be'nahat Ve'lo Be'sa'ar" – "The Merciful One shall sustain us honorably, and not disgracefully; permissibly, and not through prohibited means; easily, and not with distress." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat, writes that the phrase "Be'heter Ve'lo Be'issur" should be omitted from this passage. It is obvious that we want our livelihood to be given to us through permissible means, and that we should never feel the need to violate Hashem's wishes in the pursuit of our livelihood, and so there is no reason to make such a request. Although we generally avoid making requests for our personal wellbeing on Shabbat, we nevertheless recite the "Ha'rahaman" section of Birkat Ha'mazon, which consists of such requests. Since this is part of the fixed text of Birkat Ha'mazon, it is permissible to recite these prayers on Shabbat. The Ben Ish Hai writes that one should answer "Amen" to each of the prayers in the "Ha'rahaman" section that he hears, even if he is in the middle of learning Torah. One should remain seated throughout the entire recitation of Birkat Ha'mazon, including the concluding "Ha'rahaman" section. One should especially ensure to remain seated until after reciting "Oseh Shalom Bi'mromav." The Ben Ish Hai notes that there are deep meanings embedded within the prayer of "Oseh Shalom Bi'mromav." For example, the first letters of the words "Oseh" and "Bi'mromav" are "Ayin" and "Bet," which allude to the special 72-letter Name of G-d. It is therefore especially important to remain seated and focused until concluding this prayer at the end of Birkat Ha'mazon.

Eisav was coming with 400 men. How did Yaakov Avinu fall asleep that night?