Podcasts about Ayin

Welcome to the Daily Bitachon: Erev Shabbat Edition The Shulchan Aruch tells us in Siman Reish-Samech (260) that one should cut their nails on Friday afternoon. Simply speaking, cutting one's nails on Friday afternoon is Kevod Shabbat —it is showing respect for Shabbat. The Be'er Heitev , one of the commentaries on the side of the Shulchan Aruch , invokes the Gemara ( Niddah 17a) which tells us that one should not leave fingernails on the floor when they are cut. One should either burn them or bury them, but definitely not leave them out. What is the reason behind this? Why are fingernails dangerous? He tells us that before the sin of Adam HaRishon (the first man), man was cloaked in a clothing similar to a fingernail. That means his body and soul shone through this thin, translucent fingernail material. After man sinned, he was coated with the physical flesh that we have today. The Ben Ish Chai ( Parashat Bereshit ) says that originally it was Kotnot Or ( כותנות אור ) with an Alef —clothing of light—and it switched to Kotnot Or ( כותנות עור ) with an Ayin —clothing of skin and flesh. When Shabbat comes, we will see that Shabbat is all about going back to the state of man before the sin; the job of Shabbat is to lift us up above the sin. So, on Friday afternoon, we cut our nails to beautify them. We are going into Shabbat when our clothing is meant to be the cloth of nails—that is what it was supposed to be. The Transcendence of Shabbat and the Reality of Motzei Shabbat Then, on Motzei Shabbat , we look at our candle and we look at our fingernails. Why do we have a candle on Motzei Shabbat ? It is because God created fire on Motzei Shabbat . Why did God create fire on Motzei Shabbat ? What about Friday night? The answer is that when Adam sinned, there was a change in the light that God had created. Originally, God created a light which we call Or HaGanuz —the hidden light. It was a light through which you could see from one end of the world to the other. Because Adam sinned, God said that light was too dangerous to use because people could misuse it, so He hid that light away for the future. Today, we no longer have that light. When did that light disappear? On Motzei Shabbat . Out of respect for Shabbat, that original light stayed from Friday afternoon at twelve o'clock (when Adam was created) until Motzei Shabbat . So, it was lit for thirty-six hours. Motzei Shabbat is all about the consequences of the sin of Adam taking hold. We have that candle to remind us that we would not have needed artificial fire if not for the sin of Adam. We look at our fingernails to remind us that we should have been totally coated in that translucent material. Similarly, a woman is traditionally not supposed to drink from the Havdalah cup. Why not? Because there is an opinion that the Etz HaDa'at (the Tree of Knowledge) was a grapevine. Therefore, when Havdalah arrives, we do not want to remind anyone that Chavah (Eve) took from the grape when she was not supposed to, which could arouse a prosecution—a Kitrug . The Be'er Heitev explains that the Gemara says if a pregnant lady steps on discarded fingernails, it is dangerous for her pregnancy. Why? The answer he gives is that discarded nails remind us of the sin of Adam and Chavah. Originally, there was no such thing as a fingernail that you cut and discarded; your whole body was coated in it. These clippings remind us of the original sin, and the punishment of Chavah was difficulty in childbirth. We do not want an arousal of that sin, and therefore, a pregnant lady touching discarded fingernails becomes dangerous. The Power of Friday Afternoon Preparations Coming back to our main story, which is the positivity of Shabbat: Shabbat is all about bringing us back to Adam before the sin. The Sefer Chemdat Yamim tells us that the Erev Shabbat Friday afternoon preparation has the ability to atone for the sin that happened on that day. We also see this in a pasuk in Shemot 16:5: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם "And it shall come to pass on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." This refers to the Manna. They prepared on Friday, and they received a double portion. He tells us that the word Mishneh ( מִשְׁנֶה )—which means double, like shani —has the exact same letters as Neshamah ( נְשָׁמָה ). This hints to us that the preparation of Erev Shabbat causes us to be cleansed from the sin of Adam HaRishon , which brings down upon us the Neshamah Yeteirah (the extra soul) that we lost. The Neshamah Yeteirah symbolizes the level of man before his sin. Similarly, we say in the Shabbat prayers: Yismach Moshe be-matnat chelko ( יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ )—Moshe is happy with his portion. What does that mean? This might be a little complicated, and you might have to listen to this class twice! The commentators say that when we stood at Har Sinai, the negativity of the original sin disappeared. Adam HaRishon's sin was corrected, everything went back to the way it was meant to be, and we received two crowns on our heads. Those two crowns represent the same spiritual power as our extra Neshamah —the correction of Adam's sin. However, when we sinned with the Golden Calf, we lost those crowns. Who received them instead? Moshe Rabbeinu. And that is why his face shone. Every Shabbat, Moshe is kind enough— Yismach Moshe is very happy with his given portion—to give us back those crowns. Because on Shabbat, in a spiritual way, we return to the state of Adam before the sin, so we get our crowns back. Right after the end of Parashat Ki Tissa (which talks about Moshe Rabbeinu's face shining), the next Parashat , Vayakhel , starts immediately with Shabbat. The Ba'al HaTurim notes this connection because the Gemara says that a person's face looks different on Shabbat than it does during the week. We have a shining face on Shabbat because we are returning to that original Kotnot Or —the clothing of light. The Hidden Light and "Extra Credit" For some real extra credit: that light, as we said, is the light of the Or HaGanuz (the hidden light). That hidden light is symbolized by the Torah she-Ba'al Peh (the Oral Torah) that we toil over. Where did God hide the light? He hid the light in Torah she-Ba'al Peh —in the Mishnayot and the Gemara . That is why the word Neshamah ( נְשָׁמָה ) shares the exact same letters as Mishnah ( מִשְׁנָה ). The Mishnayot bring back that Neshamah Yeteirah ; they bring back that lost light. Again, that's extra credit—we're going a little into information overload here! The Bottom Line What is the practical takeaway from all of this? Through man's sin, he lost what he lost. But on Erev Shabbat, through our physical and spiritual preparations for Shabbat, we receive it all back once again. Then on Motzei Shabbat , we are reminded of what we lose until next week. Our nails—both cutting them on Friday and looking at them on Saturday night—are strongly connected to this profound message. But the main message is that Shabbat, which is what we are constantly working toward, lifts us up far above the sin of Adam HaRishon . The Chemdat Yamim further says that when man was originally placed in Gan Eden , he was given a positive commandment: l'ovdah ( לְעָבְדָהּ )—to serve it, and a negative commandment: u'lshomrah ( וּלְשָׁמְרָהּ )—to guard it. That is exactly why on Shabbat we have the positive commandment of Zachor (Remember) and the negative commandment of Shamor (Guard). He further notes that the beautiful clothing we wear on Shabbat is to remind us of those original spiritual garments. We see from so many different areas that Shabbat is designed to fix the sin of Adam HaRishon . I apologize if there was a bit too much Kabbalah and a lot of information at once, but I came across this recently and I just needed to share it with someone!

The live set for Carry on Comedy in Ayia Napa for the Purple Boat Party! Listen, Like, Comment and Share! Subscribe to @CredsNBliss on YouTube! Follow @credablerdr @djay_bliss on Socials For Private and public Bookings steven@releasedriddim.com +447950715598

Torah Daled. shiur 2.w reb joey After reviewing Nekudah Beis — the secret unity of Havayah and Elokim, and the work of elevating Malchus from its exile among the akum — we move into Os Gimmel, where Rabbeinu Nachman gives a very specific eitzah in avodas Hashem: וידוי דברים לפני תלמיד חכם, verbal confession before a Torah scholar. We explore why Malchus is rooted not in Binah but in Chochmah, and why this hidden circuit between Ani and Ayin is the heart of every Torah in Likutey Moharan. Speech is Malchus. When our letters fall into tzirufim ra'im and life feels stuck, congealed, and concealed, dibbur is the elevator back up — not because the Tzaddik needs to hear our chataim, but because the Talmid Chacham receives our words at the level of the aleph-beis, the raw osios, and rearranges them in chochmah. Along the way we touch on: - Why Elokim and akum emerge from tzimtzum, and how dinim are sweetened only at their source - He'emanti ki adaber — speaking your emunah into being - The Baal Shem Tov's derech of tzirufim chadashim, turning nega into oneg - Why the path through Chochmah comes before Kesser, and why Kesser without Chochmah becomes kares - Vidui Devarim as the antidote to shame — Bushah vs. the swampland of identity-level shame - Rav Pinchas Koritzer on why Ashamnu is said in the plural - Trauma, the body, and the unspeakability that vidui breaks open A shiur about coming back to Hashem through your own most uncomfortable words — and discovering that Malchus was always rooted in Chochmah, that you were never as far as you thought. Recorded with Joey. #Breslov #LikuteyMoharan #RebbeNachman #Chassidus #ViduyDevarim #Torah

Welcome to Day 2842 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2842 – Wisdom Nuggets – Psalm 119:129-136 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2842 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2842 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Pe of Revelation – Panting for the Light In our previous episode on this grand expedition, we climbed through the sixteenth stanza of Psalm One Hundred Nineteen, the “Ayin” section. We stood on the high walls of our exile, our eyes burning, blurring, and straining, as we searched the horizon for the cosmic justice of Yahweh. We learned how to petition the Divine Council, boldly asking the Creator to step in as our Guarantor against the arrogant, rebel forces of this world. We declared that despite our profound exhaustion, we value the eternal, life-giving instructions of God infinitely more than the finest gold the world has to offer. Today, we take a deep breath, and we step forward into the seventeenth stanza of this magnificent, alphabetical mountain. We are exploring the “Pe” section, covering Psalm One Hundred Nineteen, verses one hundred twenty-nine through one hundred thirty-six, in the New Living Translation. In the ancient Hebrew alphabet, the letter “Pe,” or “Peh,” was originally depicted as an open mouth. It is the letter that represents speech, breath, revelation, and the act of opening a doorway. As we will see, this imagery is brilliantly woven throughout this entire stanza. The psalmist is going to talk about the opening of God's Word, the panting of his own mouth in desperate thirst, and the radiant, smiling face of the Creator. He moves from the exhausting vigil of the previous stanza, into a place of awe, desperate petition, and ultimately, a profound, weeping lament over the brokenness of the world. Let us step onto the trail, open our hearts, and drink deeply from the truth. The first segment is: The Supernatural Wonders and the Open Door Psalm One Hundred Nineteen: verses one hundred twenty-nine and one hundred thirty. Your laws are wonderful. No wonder I obey them! The teaching of your word gives light, so even the simple can understand. The stanza begins with a breathless declaration of awe. “Your laws are wonderful.” The Hebrew word used here is pele, which carries a much heavier weight than our modern English word “wonderful.” It means a miracle, a marvel, or something that is undeniably supernatural. The psalmist is looking at the Torah, the cosmic blueprint of Yahweh, and he realizes that it is not merely a dry, ancient civic code. It is a supernatural revelation. It contains the very architecture of the universe, drafted by the Maker of the heavens and the earth. Because he recognizes the divine, miraculous origin of these instructions, his reaction is entirely logical: “No wonder I obey them!” Or, literally, “Therefore my soul keeps them.” When you recognize that the instructions you hold in your hands are a direct transmission from the Supreme Commander of the Divine Council, obedience is no longer a burden; it is the only rational response. He then explains exactly how this supernatural word operates in verse one hundred thirty. “The teaching of your word gives light, so even the simple can understand.” Other translations say, “The unfolding of your words gives light.” Here, we see the concept of the Hebrew letter “Pe.” The unfolding is an opening, like the opening of a doorway in a dark room. When the doorway of God's Word is opened, brilliant, illuminating light spills out into the darkness of human ignorance. Notice who benefits from this light: “even the simple can understand.” In the ancient Near Eastern pagan cultures, religious knowledge was entirely esoteric. The rebel gods, and their corrupt, earthly priests, hoarded their supposed wisdom. You had to be an elite insider, a wealthy prince, or a trained magician to access their dark secrets. But the God of Israel operates with radical, beautiful transparency. Yahweh opens the door of His truth for the “simple”—the open-minded, the humble, and the vulnerable. You do not need an advanced degree to understand the path of life. You simply need a humble heart, and a willingness to step into the light of the Creator's open door. The second segment is: The Panting Mouth and the Plea for Covenant Mercy Psalm One Hundred Nineteen: verses one hundred thirty-one and one hundred thirty-two. I pant with expectation, longing for your commands. Come and show me your mercy, as you do for all who love your name. The imagery of the open mouth reaches its absolute peak in verse one hundred thirty-one. “I pant with expectation, longing for your commands.” Literally, the Hebrew text says, “I opened my mouth and panted.” The psalmist compares himself to an exhausted, dehydrated animal in the scorching desert heat, opening its mouth wide, desperately gasping for air, and panting for a drop of water. This is an incredibly visceral, physical description of spiritual hunger. In the previous stanzas, he told us how the arrogant and the wicked were hunting him, digging pits, and laying traps. The chase has left him completely winded. But notice what he is panting for. He is not just panting for an escape from his enemies; he is panting for the commands of God. He craves the sustaining, life-giving oxygen of the Torah. He knows that without the steady intake of God's cosmic truth, his spirit will asphyxiate in the toxic, chaotic atmosphere of the rebel world. With his mouth wide open in desperate expectation, he makes a bold, historically grounded petition. “Come and show me your mercy, as you do for all who love your name.” Other versions translate this as, “Turn to me and be gracious to me.” He is asking Yahweh to pivot, to face him directly, and to intervene. He bases this request on legal, covenantal precedent. He essentially says, “Lord, look at Your historical track record. Look at how You have consistently dealt with every single person who loves Your Name. You have always provided grace. You have always shown mercy. I love Your Name, so please, apply that same, unbending rule of grace to my current situation.” To “love His name” is to love His reputation, His character, and His supreme, unrivaled authority over the spiritual realm. The psalmist wants the mercy of God, precisely so that the Name of God will be vindicated in the eyes of his enemies. The third segment is: Guided Steps and the Defeat of the Oppressor Psalm One Hundred Nineteen: verses one hundred thirty-three and one hundred thirty-four. Guide my steps by your word, so I will not be overcome by evil. Rescue me from the oppression of evil people; then I can obey your commandments. While he pants for spiritual oxygen, he asks for highly specific, practical guidance. “Guide my steps by your word, so I will not be overcome by evil.” Literally, the text reads, “Establish my footsteps in Your word, and let no iniquity have dominion over me.” The word for “dominion” is crucial here. In the biblical worldview, sin and evil are not just bad habits or ethical mistakes; they are predatory forces. In Genesis Chapter Four, God warned Cain that sin was crouching at his door, desiring to rule over him. Evil wants to master you. It wants to conquer your will, and enslave you to the chaotic rebellion of the dark principalities. The psalmist realizes that he cannot fight off this domineering force with his own willpower. If his footsteps are established in his own logic, or the shifting sands of cultural trends, evil will easily overwhelm him. The only way to maintain his freedom is to have his footsteps locked firmly into the solid bedrock of God's Word. The cosmic blueprint is his only defense against the dominion of chaos. He then asks for external deliverance. “Rescue me from the oppression of evil people; then I can obey your commandments.” We see this familiar pattern again. The “evil people” are the human proxies of the rebel gods, and they use oppressive tactics to crush the faithful. They use economic pressure, political power, and public slander to wear the believer down. But once again, look at the psalmist's motivation for rescue. Why does he want the oppression to stop? Does he want to get revenge? Does he want to take their power for himself? No. He says, “Rescue me... then I can obey your commandments.” He wants liberty for the sole purpose of unhindered loyalty. He desires freedom from his human oppressors, simply so he can more fully submit to his Divine Master. The fourth segment is: The Radiant Face and the Rivers of Grief Psalm One Hundred Nineteen: verses one hundred thirty-five and one hundred thirty-six. Look down on me with

The month of Iyar carries a profound secret. Its letters form the acronym *Ani Hashem Rofecha*, I am Hashem, your healer. In this guided meditation, we tap into this month's unique healing energy through conscious breathwork and Kabbalistic wisdom. We explore the deep connection between *rofeh* (healer) and *pe'er* (splendor). The Sefirah of Tiferet, the heart center of balance and beauty, is the channel through which true healing flows. Just as nature blooms around us in Iyar, your body, mind, and spirit carry that same divine intelligence to restore and renew. Allow yourself to release control, breathe into wholeness, and open to the *Ayin*, the infinite source that heals from within. A perfect meditation for Rosh Chodesh, morning practice, or any moment you need to return to balance.

Welcome to Day 2840 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2840 – Wisdom Nuggets – Psalm 119:121-128 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2840 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2840 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Ayin of Anticipation – Eyes Straining for Cosmic Justice In our previous episode on this grand expedition, we navigated the fifteenth stanza of Psalm One Hundred Nineteen, the “Samekh” section. We witnessed the psalmist draw a hard, unyielding boundary line in the sand. He declared his absolute hatred for divided loyalties, and he begged the Creator to prop him up, acting as a sturdy pillar and a protective shield against the relentless pressure of a compromised culture. We learned what it means to tremble in the holy, bristling awe of God's justice, realizing that the Sovereign Lord will ultimately skim the wicked off the earth, just like dross is skimmed from a boiling crucible of silver. Today, we take our next courageous step forward, transitioning from the imagery of a sturdy shield, to the piercing reality of human vision. We are entering the sixteenth stanza of this magnificent, alphabetical mountain. We are exploring the “Ayin” section, covering Psalm One Hundred Nineteen, verses one hundred twenty-one through one hundred twenty-eight, in the New Living Translation. In the ancient Hebrew alphabet, the letter “Ayin” was originally depicted as an eye. It represents seeing, perceiving, understanding, and even weeping. This visual imagery is woven perfectly into the very fabric of this stanza. The psalmist is standing on the edge of his endurance. He is looking out at a world that is deeply broken, straining his eyes to see the promised rescue of Yahweh. He is begging for the spiritual vision, the discernment, to understand the cosmic blueprint, and he is watching, with righteous indignation, as the rebel forces violate the Creator's laws. Let us step onto the trail, open our eyes, and learn how to watch for the intervention of the King. The first segment is: The Plea for a Cosmic Guarantor Psalm One Hundred Nineteen: verses one hundred twenty-one and one hundred twenty-two. Don't leave me to my enemies, for I have done what is right and just. Please guarantee a blessing for me. Don't let the arrogant oppress me! The stanza opens with a bold, legally framed petition. The psalmist stands before the throne of the universe, and he submits his record for inspection: “I have done what is right and just.” This is not a boast of sinless perfection. In the Ancient Israelite worldview, doing what is “right and just” meant maintaining covenant loyalty. It meant that, despite the overwhelming pressure to adopt the idolatrous practices of the surrounding pagan nations, the psalmist had maintained his integrity. He had refused to participate in the corrupt, oppressive systems governed by the rebel gods of the Divine Council. Because he has maintained his allegiance to Yahweh, he asks for the reciprocal protection of the covenant: “Don't leave me to my enemies.” He then makes a fascinating, highly specific request: “Please guarantee a blessing for me.” The Hebrew word translated as “guarantee” is 'arab, which means to act as a surety, to pledge, or to co-sign. In the ancient commercial world, if a person owed a massive debt they could not pay, or faced a powerful opponent they could not defeat, a wealthier, stronger individual could step in as their surety. The guarantor would place their own reputation, and their own assets, on the line to protect the vulnerable person. The psalmist realizes that he is completely outmatched by his enemies. The “arrogant” individuals oppressing him are not just schoolyard bullies; they are the wealthy, powerful proxies of the dark spiritual realm. Therefore, he looks up to the Most High God, and essentially prays, “Lord, I need You to co-sign my life. I need You to step in as my cosmic Guarantor. Put the infinite weight of Your reputation between me and my oppressors, so that they cannot destroy me.” The second segment is: The Exhaustion of the Watchman Psalm One Hundred Nineteen: verse one hundred twenty-three. My eyes strain to see your rescue, to see the truth of your promise fulfilled. Here, we encounter the direct connection to the Hebrew letter “Ayin,” the eye. The psalmist confesses, “My eyes strain to see your rescue.” Other translations render this, “My eyes fail, looking for your salvation.” This paints a vivid, heartbreaking picture of spiritual and physical exhaustion. Imagine a watchman standing on the high wall of a besieged city. The enemy army has surrounded the gates, the food supplies are running out, and the watchman is staring out at the distant horizon, looking for the dust cloud of a rescuing army. He stares for hours, days, and weeks, until his eyes burn, blur, and literally begin to fail from the sheer intensity of the vigil. This is the agonizing reality of living in the “already, but not yet” phase of God's redemption. The psalmist knows that God has promised deliverance. He knows the character of Yahweh. But the waiting is taking a devastating toll on his physical body. He is straining to see the truth of the promise materialize in real time. It is a profound comfort to realize that the Bible does not gloss over the fatigue of the faithful. It is incredibly tiring to live a life of integrity in a world that rewards corruption. It is exhausting to keep your eyes fixed on the horizon of God's justice, when the present moment is filled with the taunts of the arrogant. Yet, even as his eyes fail, the psalmist refuses to stop looking. He will not lower his gaze to the mud; he keeps his vision locked on the heavens, anticipating the arrival of the King. The third segment is: The Privileges of the Servant Psalm One Hundred Nineteen: verses one hundred twenty-four and one hundred twenty-five. I am your servant; deal with me in unfailing love, and teach me your decrees. Give discernment to me, your servant; then I will understand your laws. In the midst of his exhaustion, the psalmist re-establishes his identity. Twice in these two verses, he declares, “I am your servant.” In our modern, democratic culture, we often view the title of “servant” as something degrading, or lowly. But in the ancient Near East, to be the direct servant of a sovereign king was a position of immense privilege, authority, and protection. A king was legally and morally obligated to provide for, and protect, the members of his royal household. By claiming the title of “servant,” the psalmist is invoking the royal obligations of Yahweh. He is saying, “Lord, I belong to Your administration. I work for Your kingdom. Therefore, deal with me in unfailing love.” Here is our bedrock, anchor word once again: Hesed. He is not asking God to deal with him based on his own merit, or his own strength, because his strength is currently failing. He asks God to treat him according to His loyal, stubborn, covenant-keeping affection. And what does this weary servant request from his Master? He does not ask for gold, silver, or an immediate, magical escape from his problems. He asks for education. “...and teach me your decrees. Give discernment to me... then I will understand your laws.” The psalmist realizes that his physical eyes might be failing, but his spiritual eyes desperately need to be sharpened. The Hebrew word for discernment means to separate, to distinguish, or to perceive with clarity. He wants the ability to look at the chaotic, confusing events of his life, and perceive the underlying, cosmic architecture of God's plan. He knows that true comfort does not come from a change of circumstances; true comfort comes from a deep, profound understanding of the Creator's laws. The fourth segment is: The Courtroom Demand for Cosmic Justice Psalm One Hundred Nineteen: verse one hundred twenty-six. Lord, it is time for you to act, for these evil people have violated your instructions. This single verse is one of the most remarkable, audacious prayers in the entire Psalter. The psalmist shifts from the posture of a weary servant, to the posture of a prosecuting attorney in the divine courtroom. He looks up at the throne, and declares, “Lord, it is time for you to act.” This is a direct, legal petition to the Divine Council. The psalmist is not being disrespectful; he is being intensely prophetic. He is surveying the cultural landscape, and he sees that the rebellion of the arrogant has reached a critical, unsustainable tipping point. He presents his evidence: “...for these evil people have violated your instructions.” Literally, the Hebrew says, “They...

The holy letters of the Rebbe, volume 17, letter number 6,192. Baruch Hashem, dated the 24th day of Nissan, 5718, Brooklyn. Shalom u'vrachah. The Rebbe writes that he is responding to your letter of the 13th of Nissan, together with the pidyon nefesh that was enclosed. He notes that he will read it at an auspicious time at the holy resting place of his revered father-in-law, the Rebbe. The Rebbe then addresses the matter mentioned in the note: your thought that your son, sheyichye, should come here to study in the yeshivah. The Rebbe writes that he does not approve of this idea. He adds that he has already written to many Chassidim in similar cases, explaining that such thoughts are often merely the persuasion of the yetzer hara, whose purpose is to confuse a person and prevent calm, proper reflection. The Rebbe cites the expression sadin d'ara chad hu — the ground of the earth is one. In other words, simply changing countries or locations does not solve one's inner struggles. The yetzer hara is not left behind when one travels; it accompanies a person wherever he goes. On the contrary, when a student remains near home, there is the added supervision and support of the parents alongside the guidance of the yeshivah administration. When he travels far away, that additional support is lost. The Rebbe notes that our sages indeed said, “Exile yourself to a place of Torah.” However, that teaching refers to a person's willingness to sacrifice comfort and convenience for Torah study. It does not apply in the way imagined here. The Rebbe then comments on expressions such as, “This is my luck,” or “My fortune is that I cannot come.” He writes that he is surprised to hear such language, especially from Chassidim and yeshivah students. Our sages taught, Ein mazal l'Yisrael — there is no independent “luck” governing the Jewish people. A Jew's life is not ruled by chance or fortune, but by Hashem's direct providence. The Rebbe adds a deeper interpretation: the true “mazal” of a Jew is Ayin — the Divine source beyond ordinary perception. A Jew's success and direction come from Hashem alone. The Rebbe concludes with blessings for good news in communal matters and personal matters, noting that the two are connected: when there is blessing in matters of the community, this also brings blessing in one's personal life. https://www.torahrecordings.com/rebbe/igroskodesh/017/007/6192

Menachos Daf Ayin Ches מנחות דף ע"ח (in Yiddish) With Rabbi Avrohom Karp

Menachos Daf Ayin Vov מנחות דף ע"ו in Yiddish) With Rabbi Avrohom Karp

Menachos Daf Ayin Hey מנחות דף ע"ה (in Yiddish) With Rabbi Avrohom Karp

Sefer V'Ani Tefilah [R' Yussie] Chapter 5- From Ani To Ayin by Rabbi Avi Zakutinsky

Menachos Daf Ayin Daled מנחות דף ע"ד (in Yiddish)With Rabbi Avrohom Karp

Menachos Daf Ayin Gimmel מנחות דף ע"ג (in Yiddish)With R  abbi Avrohom Karp

Menachos Daf Ayin Beis מנחות דף ע"ב (in Yiddish) With Rabbi Avrohom Karp

Menachos Daf Ayin Alef מנחות דף ע"א (in Yiddish) With Rabbi Avrohom Karp

Menachos Daf Ayin 'מנחות דף ע (in Yiddish) With Rabbi Avrohom Karp

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As we prepare to hear God's word, let us go before the Lord in prayer. This prayer flows from Psalm 119, the section entitled Ayin. Father, our eyes long for your salvation and for the fulfillment of your righteous promise. Lord, deal with us, your servants, according to your steadfast love. And teach us your statutes. We are your servants and we desire understanding that we might know your testimonies. Father, we call on you. It is time for you,

In this solo episode, I explore the Dark Forest theory—a provocative answer to the Fermi paradox suggesting that intelligent civilizations may survive by remaining silent and hidden in a dangerous universe.From there, I follow a series of philosophical and theological connections. I discuss the work of Bogna Konior, traditions of negative theology and the hidden God, Gnostic suspicions about the cosmos, and the darker vision of nature explored by Jill Carroll in The Savage Side: Reclaiming Violent Models of God. I also bring in mystical ideas from Kabbalah—like Tzimtzum and Ayin—alongside psychoanalytic reflections from Richard Boothby on the sacred and the encounter with Das Ding.This episode is speculative and exploratory, asking what it might mean if the deepest structure of reality is marked less by revelation than by silence, hiddenness, and mystery.

Le Ayin ara by Rav David Touitou

Both words start with the Hebrew letter mem – the picture is water the place of birth or rebirth. To slip as Peter did beneath the waves he took his eyes or vision off Jesus. The second letter in the word slip is an Ayin, see how it looks like two eyes connected to one optic nerve or one vision…. Just a taste of what we will share in Today's Christian car guy, including what's behind all six letters to help us get more traction with the difference between slipping and sliding …. 

Key Verse: Psalm 119:123 - My eyes long for your salvation and for the fulfillment of your righteous promise.

Chassidus 5786 - Vayechi (Kedushas Levi & Bas Ayin): In Love With hashem - R' Dov Elias by Rabbi Avi Zakutinsky

Mareet Ayin - Non-Dairy Substitutes by Rabbi Avi Harari

Mareet Ayin - In Private by Rabbi Avi Harari

Mareet Ayin & Forbidden Foods by Rabbi Avi Harari

Are you ready to receive fresh strategy and vision? In this episode of the Curt Landry Podcast, Rabbi Curt and Darrell Puckett talk about the Hebrew month of Tevet, a time of divine strategies and spiritual insight. The month is associated with the Hebrew word “Ayin,” which means “eye” or “spiritual vision,” and the number 70, which represents completion and focus. During this month:Ask God for spiritual strategy, authority, and protectionTrust Him as your Rear GuardRefine your vision for the new yearHold onto hope and expectationJoin Rabbi and Darrell as they discuss how to guard against spiritual distractions, nurture your marriage, family, and home life, and write out the vision God has given you, decreeing and declaring it will come to pass in His perfect time.

One of the verses in the "Az Yashir" song which our ancestors sang after the miracle of the splitting of the Yam Suf – and which we recite each morning toward the end of Pesukeh De'zimra – is "Mi Chamocha Ba'elim Hashem, Mi Kamocha Ne'edar Be'kodesh." Although both halves of this verse begin with the same two words ("Mi Chamocha"), the pronunciation is not identically the same in both halves. At the beginning of the verse, the correct pronunciation is "Mi Chamocha," whereas in the second half, these words should be pronounced "Mi Kamocha." The phrase "Mi Kamocha" in the second half of the verse marks an exception to a rule of Hebrew grammar. The basic rule is that a Bet, Gimmel, Dalet, Kaf, Peh or Tav at the beginning of a word receives a Dagesh (dot), in which case, in principle, the letter Kaf at the beginning of "Kamocha" should receive a Dagesh, and should thus be pronounced "Kamocha." However, when the previous word ends with a Heh, Vav or Yod – such as the word "Mi," which ends with the letter Yod – the Dagesh is not added. Hence, according to the rules of grammar, the phrase should be pronounced "Mi Chamocha." Nevertheless, the second half of this verse is exceptional, and the Dagesh is, in fact, added to the Kaf, resulting in the pronunciation of "Mi Kamocha." When one recites this verse, he must ensure not to say the words "Hashem Mi Kamocha" rapidly, such that it sounds like he says, "Hashem Micha" – as though declaring that Micha is G-d, Heaven forbid. Micha was the person responsible for creating the golden calf at Mount Sinai, and one must be careful not to imply that he is a deity. Sepharadim make a distinction in their pronunciation between a letter Gimal that has a Dagesh, and a letter Gimal that does not. In the phrase "Am Zu Ga'alta," the Gimal at the beginning of "Ga'alta" receives a Dagesh. According to the rule mentioned earlier, this letter should not receive a Dagesh, because the previous word ("Zu") ends with the letter Vav. The reason why this Gimal nevertheless receives a Dagesh is that without a Dagesh, the word would sound like "Ga'alta" spelled with an Ayin (as opposed to an Alef), which would mean that Hashem is repulsed by Beneh Yisrael, Heaven forbid. Pronouncing the Gimal with a Dagesh makes it clear that the word is "Ga'alta" with an Alef, which means that Hashem has redeemed Beneh Yisrael. A similar exception is made earlier in this verse, in the phrase "Yidemu Ka'aben." The Kaf at the beginning of "Ka'aben" should, in principle, not receive a Dagesh, because it follows a word that ends with the letter Vav. Nevertheless, the Dagesh is added to the Kaf, as otherwise this phrase might sound like "Yidemucha Aben" – "stone silences You," indicating that stone has some kind of power to defeat the Almighty, Heaven forbid. At one point in "Az Yashir," the Egyptians' drowning is described with the words "Salelu Ka'oferet Be'mayim Adirim" – the Egyptians plunged into the water like lead. There is some question as to the implication of the word "Adirim" – "mighty" – at the end of this verse. Several Poskim, including the Mishna Berura, Ben Ish Hai, and Kaf Ha'haim, explain that this word describes the Egyptian warriors who drowned. Accordingly, these Poskim maintain that when reading this verse, one must make a pause between the words "Mayim" and "Adirim," as otherwise it sounds as though one describes the water as being mighty. However, Rav Meir Mazuz (1945-2025) found a poem written by Rav Yehuda Ha'levi (Spain, 1075-1141) indicating that he understood the phrase "Mayim Adirim" to mean "mighty waters," referring to the turbulence of the waters as they descended onto the Egyptians and drowned them. According to this reading, this phrase should be read without a pause between "Mayim" and "Adirim." It is customary to repeat the final verse of "Az Yashir" – "Hashem Yimloch Le'olam Va'ed." One reason this is done is so that we end up mentioning the Name of "Havaya" in this song 18 times, which has special significance. Additionally, the verse is repeated to mark the conclusion of the song. We then recite the Aramaic translation of this final verse ("Hashem Malchuteh Ka'em…") and then the verse immediately following the song – "Ki Ba Sus Pharaoh…"

12 Kislev marks the yarhtzeit of the heiliga Bas Ayin, Reb Avrohom Dov Ber of Avritch, who lived from 1765-1840. In this video, we explore the miraculous story of his shul that was saved during the terrible earthquake that rocked Tzefas in 1837. We share Torah from the Bas Ayin and discover the importance of feeling prideful as part of a healthy dose of humility. Subscribe and hit the bell to see new videos!!!#Rabbi #LearnTorah #TorahStudy #Judaism #Jewish #Torah  #Chumash #Parasha #Parsha #Parashat #Gemara #Mussar #Tefilla #Prayer

Adam Hamazik Part 2: Do I need to pay for something they self repairs?? Ayin Hara!!

The Dance of Dual Awareness: Engaging the Drama (Yesh)from a Place of Equanimity (Ayin) Chayei Sarah

How does a person get ayin harah!?When do you say Hagomel !?How do woman say Hagomel !?

In this week's Parshas Vayera episode, Reb Asaf Aharon Prisman shares a revolutionary insight from Rav Yitzchak Svei that transforms how we understand both Sarah's test and the spiritual mechanics of Ayin Hara (the evil eye). The key detail everyone misses: Ishmael was hiding in the background, listening to the angel's promise.Discover why Sarah's "laugh" was actually strategic deception, how Ayin Hara really works (it triggers divine judgment by making Hashem ask "Does this person deserve what they have?"), and the one phrase that creates an impenetrable shield: acknowledging that everything we have is undeserved chesed from Hashem.This isn't about superstition—it's about understanding the spiritual cause-and-effect that governs blessing and protection. Learn how humility becomes armor, why feeling deserving is spiritually dangerous, and how the Arizal's teachings on Ayin Hara reveal a life-changing approach to gratitude.Prism of Torah brings deep yeshiva-style Torah learning with practical application for modern Jewish life. Each week, Rabbi Asaf explores the weekly parsha through unconventional questions that reveal transformative insights.

Shiur given by Rabbi Yisroel Gottlieb on Halacha Taaruvos. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

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

Questions? Comments? We love feedback! Email us at info@baishavaad.org 

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

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!

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.

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)

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

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.

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.

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