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**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

Chapter 22 Part 2

Daf Yummy épisode 1365. Sanhedrin 44 : The Gentleman From Cracow. by Myriam Ackermann Sommer

If one acquires a new metal peeler used to peel vegetables or fruits, must he first immerse it in a Mikveh before using it? This question relates to a discussion among the Halachic authorities concerning the knife used for Shehita (slaughtering animals), which comes in contact with meat, but only when the meat is still raw and inedible. The Shulhan Aruch rules that a Shehita knife does not require immersion, since it comes in contact with inedible meat that must undergo several additional stages before it becomes fit for consumption. Tebila is required for utensils that come in contact with edible food, such as the pots and other utensils used in preparing the food, and dishes and cutlery used while eating. The Shehita knife, however, is used at an earlier stage, and therefore, according to Shulhan Aruch, it does not require immersion. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) disagrees with this distinction, and rules that a Shehita knife requires immersion, since it comes in contact with meat. It emerges, then, that Ashkenazim and Sepharadim are divided on this issue. Ashkenazim, who follow the Rama's rulings, must immerse a new Shehita knife before it is used, whereas Sepharadim, who follow the rulings of Maran, do not. This issue will affect the status of metal peelers, as well. If a peeler is used only for potatoes, for example, or for another food which is not eaten raw, then it resembles a Shehita knife, and its status vis-à-vis Tebila will thus hinge on the aforementioned debate between Maran and the Rama. Ashkenazim would be required to immerse such a knife, whereas Sepharadim would not. If the peeler is used for other foods, as well, such as carrots, cucumbers, mangos and other foods which can be eaten raw, then its status is determined by its majority use. If it is used mostly for potatoes, and only occasionally for other foods, then it does not require Tebila, since its primary use is with an inedible substance. However, if it is used mainly for other foods, then it requires Tebila, even for Sepharadim. If one is unsure whether the peeler is used mostly with potatoes or with other foods, then it should be immersed without a Beracha. Summary: According to Sephardic practice, if a metal peeler is used exclusively or mostly for potatoes or other foods that are inedible at the time they are peeled, it does not require immersion in a Mikveh. If it used mostly for foods that can be eaten in their state at the time of peeling, then it requires Tebila. If one is unsure as to the majority use of the peeler, it should be immersed without a Beracha. According to Ashkenazic custom, a metal peeler requires immersion under all circumstances.

The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572), in Orah Haim (242), records a custom to eat on Shabbat a type of food called "Muliyata," or "Pashtida," which is dough filled with a stuffing of meat or other food, what we would call sambusak. The reason for this custom, the Rama explains, is to commemorate the manna which fell from the heavens to feed Beneh Yisrael during their travels through the desert. This food consists of meat covered with dough on top and on bottom, resembling the manna which was covered by a layer of dew on top and another layer on the bottom. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) raised the question of why we commemorate the manna specifically on Shabbat – the one day during the week when manna did not fall from the heavens. Why would there be a custom to eat a type of food that resembles the manna on the one day when the manna did not fall? One answer that is given is that specifically because there was no manna on this day, it is necessary to make a commemoration to celebrate this miracle. However, the Be'ur Halacha cites a different answer from a work entitled Torat Haim, an explanation which he describes as a "Ta'am Hagun" ("proper explanation"). He writes that Shabbat represents the "Yom She'kulo Shabbat" – the next world, Olam Ha'ba, which will be a perfect world, kind of like an everlasting Shabbat. The Shabbat we observe each week is a kind of window into the next world, a glimpse of the delights and serenity of Olam Ha'ba, and for this reason we observe several customs that bring to mind the future world. Thus, for example, we eat meat and fish, commemorating the meat of the "Shor Ha'bar" animal and of the "Livyatan" fish which will be fed to the righteous in the next world. Likewise, we make Kiddush on wine to commemorate the special wine that G-d has prepared already at the time of creation to give to the righteous in Olam Ha'ba. The commemoration of the manna may similarly be seen in this light. Our Sages teach that there is a section of the heavens called "Shehakim," which comes from the verb "Sh.h.k." – "grind." It is so named, we are taught, because manna is ground in that section of the heavens, and is prepared to be fed to the Sadikim in the next world. Accordingly, it is possible that we eat food symbolizing manna not to commemorate the manna eaten by our ancestors in the desert, but rather to commemorate the manna that will be fed to the righteous in the future. On Shabbat, when we are given a glimpse into the everlasting Shabbat of the next world, we eat food resembling the manna that will be fed to those deserving of basking in the glory and enjoying the delights of the "Yom She'kulo Shabbat."

Over in the US on Monday, stocks were heavily sold off in morning trade before recovering some losses in afternoon trade amid news of tariffs between the US and Mexico would be paused for a month as conversations between the presidents of the countries begin. The Dow Jones fell 0.28%, the S&P500 lost 0.76%, and the Nasdaq ended the day down 1.2%.In Europe overnight markets closed lower after President Trump imposed tariffs on several countries and threatened to expand the tariffs to the European Union and the UK. The STOXX 600 fell 0.93%, Germany's DAX lost 1.4%, the French CAC fell 1.2%, and, in the UK, the FTSE100 ended the day down 1.04%.Across the Asia region on Monday negative investor sentiment around Trump's tariffs spread into the region with Japan's Nikkei falling 2.66% while South Korea's Kospi lost 2.52%, Hong Kong's Hang Seng dropped just 0.04% and, China's CSI index remained closed for the Lunar holiday.The local market started the new trading week with a significant sell-off, closing Monday's session down 1.79% with every sector ending the day lower as investors reacted to the downside risk of flow through effects into our economy from Trump's tariffs announced over the weekend.Over the weekend President Trump introduced 25% tariffs on Canadian and Mexican imports and an additional 10% tariff on Chinese goods, which led Canada to retaliate with a 25% tariff on US goods into Canada.There were few stories of good news on the market on Monday, but Lynas Rare Earths led the ASX200 gains with a rise of 3% despite no news out of the rare earth's producer. The possible catalyst for the rise in the share price may be due to Gina Rinehart's Hancock Prospecting buying up shares in the rare earth's producer over recent days.Magellan shares also tumbled 8.7% yesterday following the departure of the company's long-standing boss Gerald Stack.What to watch today:Ahead of Tuesday's trading session on the ASX, the SPI futures are anticipating the ASX will open the day up 0.47%.On the commodities front this morning oil is trading 0.26% higher at US$72.71/barrel, gold is up 0.8% at US$2819/ounce, and iron ore is up 0.26% at US$101.59/tonne.The Aussie dollar has slightly weakened against the greenback to buy US$0.61, 95.55 Japanese Yen, 49.82 British Pence and NZ$1.11.Trading Ideas:Bell Potter has slightly decreased the 12-month price target on Aeris Resources (ASX:AIS) from 34cps to 29cps and maintain a buy rating on the multi-mine copper and gold producer following the release of the company's December quarter update. Production at the company's Tritton mine fell short of Bell Potter expectations while AISC topped BPe, while the company's Cracow mine produced more gold at a lower cost than BP was expecting. The company's near-term outlook is highly leveraged to the copper price and increasing grades and production at its Tritton copper mine.And Trading Central has identified a bearish signal on Bravura solutions (ASX:BVS) following the formation of a pattern over a period of 7-days which is roughly the same amount of time the share price may fall from the close of $2.11 to the range of $1.93 to $1.97 according to standard principles of technical analysis.

When three people eat bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The Shulhan Aruch writes that it is a Misva to try to arrange that a Zimun will be required. This means that if two people eat together, it is a Misva for them to try to find a third person to join them so they can recite a Zimun. Of course, in such a case, this third individual must also eat. In order for a Zimun to be recited, it does not suffice for the third person to be present; he must also eat. There is a disagreement among the Halachic authorities as to what this third person must eat for a Zimun to be recited. The Shulhan Aruch writes that this third individual must eat bread, but the Rama (Rav Moshe Isserles of Cracow, 1530-1572) maintained that he may eat other foods, as well, such as fruits, vegetables or "Mezonot" foods, or even drink a cup of wine. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites numerous other Poskim who followed this view. And, the Keneset Ha'gedola (Rav Haim Benbenishti, Turkey, 1603-1673) writes that it was customary in his time to give the third fellow other foods – such as vegetables or "Mezonot" food – so a Zimun could be recited. Although this was not the position of the Shulhan Aruch, nevertheless, Hacham Ovadia Yosef (both in Yehaveh Da'at, vol. 4, and in Halichot Olam) asserted that nowadays, even the Shulhan Aruch would allow the third individual to eat other foods. He explained that in earlier generations, when a Zimun was conducted, the one who led the Zimun also recited Birkat Ha'mazon aloud on behalf of the others. The leader's role was not only to lead the Zimun, but also to be the only one in the group reciting Birkat Ha'mazon, while the others fulfilled their obligation by listening attentively to his recitation. Nowadays, of course, the accepted custom is for each individual to personally recite Birkat Ha'mazon, and today one may not fulfill the obligation of Birkat Ha'mazon by listening to its recitation by another person. Hacham Ovadia thus proposed that it was only in earlier generations, when a Zimun meant that only one person would recite Birkat Ha'mazon on behalf of the entire group, that three people needed to eat bread for a Zimun to take place. Nowadays, however, when a Zimun entails only the introduction to Birkat Ha'mazon, it suffices for the third individual to have eaten any food (or to have drunk wine), and he does not need to eat bread. Therefore, if two people ate together, they should try to find a third person and feed him any food, so a Zimun can be recited. One of the two who ate bread should recite the Zimun, after which those two recite Birkat Ha'mazon, and the third recites the appropriate Beracha Aharona. Summary: If two people ate bread together, they should, if possible, try to find a third person to join them so they can recite a Zimun. The third person does not have to eat bread to warrant a Zimun; it suffices for him to eat other foods or drink wine.

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If a person eats on Shabbat a salad that contains, for example, lettuce, tomatoes and onions, and he does not like onions, he may not remove the onions from the salad. Halacha forbids removing on Shabbat Pesolet (an undesirable substance) from Ochel (a desirable substance), and this applies even to a "relative Pesolet," a food which is perfectly edible but one does not want to eat. Therefore, the person in this case would have to take the lettuce and tomatoes from the salad, rather than removing the onions. However, if there is somebody else at the table who enjoys eating onions, one may remove the onions from his salad to give them to that other person. Since he removes the onions not to discard them, but rather for somebody else to eat, this is considered separating Ochel from Ochel, which is entirely permissible on Shabbat. This is the ruling of Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat (vol. 4, p. 188, in the annotation). If some pieces of lettuce in the salad are spoiled, one may not remove them from the salad, as this would constitute separating Pesolet from Ochel. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Beshalah (2:6; listen to audio recording for precise citation). However, the Ben Ish Hai adds, if one is taking leaves from a head of lettuce, and the outer leaves are spoiled, he may remove them in order to access the fresh leaves underneath them. Just as one may remove a peel of a fruit in order to access the edible part of the fruit, similarly, one may remove the spoiled lettuce in order to access the desirable leaves. Since this is done in order to facilitate eating, it is permissible and does not violate the prohibition of Borer. Hacham Ovadia Yosef (ibid. p. 191) rules that it is permissible on Shabbat to check leaves of lettuce for bugs, and if one finds a large bug, he may remove it. Since the bug is not mixed with the lettuce, but rather constitutes an independent entity, removing it from the leaf is not considered "separating." Nor is this forbidden on the grounds of Mukseh, because it is permissible to remove an item normally considered Mukseh if this is necessary to access food. Hacham Ovadia notes in this context the Halacha permitting removing a bug from a cup of wine on Shabbat (under certain circumstances). The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) writes (302:1) that it is permissible on Shabbat to remove feathers from one's garment, as this does not constitute "separating." Similarly, if pieces of food fall onto one's beard as he eats, he is permitted to remove them from his beard, as this is not regarded as "separating." Summary: One who is eating a salad may not remove the vegetables that he does not want to eat, unless he does so to give them to somebody else who wants to eat them. One may not remove spoiled pieces of lettuce from a salad on Shabbat, but one may remove spoiled leaves from a head of lettuce if this is necessary to access fresh leaves. It is permissible to check leaves of lettuce for bugs on Shabbat, and to remove bugs that are found.

One of the rules of Borer – separating foods on Shabbat – requires that one remove the Ochel (food) from the Pesolet (undesirable substance), and not the other way around. The question arises as to whether this Halacha applies to two perfectly edible foods, one of which one happens to dislike. If for example, a person has a pile of apples and oranges mixed together, and he likes apples but does not like oranges, must he ensure to remove the apples from the oranges? Must he consider the oranges "Pesolet" because he dislikes them, or are both fruits considered Ochel since they are both perfectly edible, such that he may separate them in whichever manner he chooses? This issue is subject to a dispute among the Rishonim (Medieval Halachic scholars). Tosafot (Talmud commentaries by Medieval French and German scholars), in Masechet Shabbat (74), write that the status of Pesolet is defined in relative terms, and thus even edible food would be considered Pesolet if one dislikes it. Rashi (Rabbi Shlomo Yitzhaki of Troyes, France, 1040-1105), however, appears to indicate that the status of Pesolet is defined by an intrinsic quality, and thus edible food cannot be considered Pesolet. Maran, in the Shulhan Aruch (319:3; listen to audio recording for precise citation), rules that if two edible foods are mixed together, one may separate them in whichever manner he chooses. As long as one separates by hand and with the intention of eating immediately, he may either remove the food he likes or the food he dislikes. Maran thus follows the view of Rashi, that an edible food does not have the status of Pesolet even if one happens to dislike it. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, in his glosses to the Shulhan Aruch, indicates that in such a case one must remove the food he likes, in accordance with Tosafot's opinion. The Be'ur Halacha (essays on the Shulhan Aruch by Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses this topic at length, noting that the Shulhan Aruch's formulation of this Halacha is based upon the Rambam (Rabbi Moshe Maimoindes, Spain-Egypt, 1135-1204), who likewise indicates that edible food which one dislikes is not considered Pesolet. In this context the Be'ur Halacha cites numerous Halachic authorities who follow this view, and maintain that when two edible foods are mixed together, one may separate them in whichever fashion he chooses, even removing the food he does not like from the food he likes. Nevertheless, the Be'ur Halacha concludes that since this issue involves a potential Torah violation, it is preferable to follow the stringent view and remove the food one likes from the food he does not like, and not the other way around. Even though the majority view among the Halachic authorities does not appear to require separating in this fashion, it is preferable to do so in order to avoid any possible violation of the Torah prohibition of Borer. This is the view taken by Sephardic Chief Rabbi Shelomo Amar, in his responsa Shema Shelomo (Orah Haim 10). Summary: One should follow the laws of Borer even when separating two edible foods, one of which he dislikes. Even though both foods are edible, it is preferable to ensure to remove the food he likes from the food he does not like, and not the other way around.

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How such massacres were commemorated in the liturgy of Eastern European Jewry

Maran, in the Shulhan Aruch (Orah Haim 6), presents a detailed explanation of the text of Asher Yasar (the Beracha recited after one uses the restroom). It is very uncharacteristic of Maran to include in the Shulhan Aruch an interpretation of a text. The Shulhan Aruch is a Halachic code which instructs what is permissible, forbidden and obligatory; it is not intended as an interpretation of liturgical texts. Evidently, Maran afforded particular importance to the recitation of the Beracha of Asher Yasar, and therefore found it worthwhile to present a detailed explanation of the text in the Shulhan Aruch. In the beginning of the Beracha, we give praise to Hashem for creating the human being "with wisdom" ("Asher Yasar Et Ha'adam Be'hochma"). Maran gives different interpretations of this phrase. Some explain that this refers to the fact that we have holes in our body, and yet the air inside us does not escape. If even a pinhole is opened in the surface of a balloon, all its air escapes. A living human being, however, has many holes in the surface of his body that lead into his interior, and yet he is able to maintain his air. This is the special "wisdom" inherent in the creation of the human being. Others explain this phrase to mean that Hashem created Adam and Eve last, after the rest of the creation was completed. If they had been created earlier, they would have had to wait, perhaps even several days, before they had something to eat. It was in God's "wisdom" that He first "set the table," so-to-speak, by planting the entire natural world, before creating mankind. After this phrase, we praise God for creating us with "Nekabim" and "Halulim." The term "Nekabim" refers to the exterior openings to the human body, such as the nostrils, the ears, the mouth, and the execratory organs. "Halulim," by contrast, refers to the holes inside our bodies, such as the ventricles of the heart, the lungs, the stomach and the intestines. We acknowledge in this Beracha that if any of these would open when it is supposed to be closed, or close when it is supposed to be open, we would be unable to survive for even a moment. God, in His infinite mercy, ensures that these openings function precisely as they must for us to continue living. We conclude the Beracha by describing the Almighty as "Rofeh Chol Basar U'mafli La'asot" ("Healer of every flesh, who acts wondrously"). God is a "healer," a "physician," as He enables us to remove the waste from our bodies. If, Heaven forbid, we would be unable to excrete the waste from our bodies, the toxins would remain inside us and kill us. Using the restroom is thus no less than a medical procedure, which is overseen by God Himself, and in this sense He is the "Healer of every flesh." The phrase "acts wondrously," as the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) explains in his glosses to the Shulhan Aruch, refers to the remarkable blending between the human being's physical and spiritual qualities. The realms of the physical and the spiritual are opposites, and yet God "wondrously" merges the two together and sustains their coexistence. This is truly nothing short of a miracle. Whenever we recite the Beracha of Asher Yasar, we should have at least these basic concepts in mind.

Those who observe a fast on Ereb Rosh Hashanah should preferably refrain from meat and wine the night before Ereb Rosh Hashanah. The idea of a fast is that the body fat and fluids which one loses by abstaining from food and drink for a day are viewed as a sacrifice to G-d, and thus if one indulges in meat and wine before the fast, he will not have lost anything. This resembles the comment made by Rabbenu Abraham Ben Ha'Rambam, cited by Hacham Bension Abba Shaul (Israel, 1923-1998) in his Or Le'sion, condemning those who gluttonously indulge before the fast and spend the fast thinking about the food they will eat after the fast. As this is inappropriate, it is preferable that those who fast on Ereb Rosh Hashanah avoid meat and wine the night before. If one had accepted upon himself to fast on Ereb Rosh Hashanah, after he goes to sleep for the night he may not eat or drink, even if he wakes up before daybreak, unless he stipulated before going to sleep that he still intends to eat and drink. This is the view of Maran in the Shulhan Aruch. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, maintains that one may drink if he wakes up before daybreak even if he had not made a stipulation before going to sleep. It should be noted that for a private fast, such as the fast of Ereb Rosh Hashanah, it suffices to make this stipulation in one's mind; one does not have to verbalize his intention to eat and drink. The Zohar took a different view, and maintained that once one goes to sleep for the night, he may not eat or drink before praying Shaharit. One may, however, drink water, tea and coffee, even according to the Zohar, and even if he did not have this in mind when he went to sleep for the night. Other beverages, however, such as milk, wine and beer, are forbidden. In light of the Zohar's ruling, Hacham Bension Abba Shaul ruled that if one will be unable to fast unless he wakes up before daybreak to eat, it is preferable for him not to fast. Fasting on Rosh Hashanah is not strictly required, and one should not violate a ruling of the Zohar for the sake of observing this voluntary practice. Needless to say, if one wakes up early in the morning to drink before the fast, he must keep an eye on the clock to make sure he finishes drinking before the onset of the fast. One should make a special effort to arise early in the morning on Ereb Rosh Hashanah for the recitation of Selihot. Although "Yehi Shem" is recited in place of Vidui and Tahanunim during Shaharit on Ereb Rosh Hashanah, nevertheless, Vidui is recited during Selihot that morning, even if the Selihot recitation extends past sunrise (Mishna Berura).

"I came to Cracow. I was happy that at last I shall be able to carry out all that the Lord Jesus was demanding," St. Faustina writes. Listen in as Fr. Joseph Roesch, MIC, reads from this modern spiritual classic. To order a copy of the Diary of Saint Maria Faustina Kowalska, visit  ShopMercy.org. Support our Ministries here. 

35 Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris,  36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.  37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis.  38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.  39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.  40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet Hyacinth Ronski, a Pole, was originally a canon of the Cathedral of Cracow. Having gone to Rome, he became acquainted with St Dominic and was admitted into the Order of Friars Preachers by the holy Founder himself. He laboured for the establishment of the Order in Poland and died A.D. 1257.

"After perpetual vows, I stayed in Cracow throughout the month of May, because it was undecided whether I was to go to Rabka or to Vilnius," St. Faustina writes. Listen in as Fr. Joseph Roesch, MIC, reads from this modern spiritual classic.To order a copy of the Diary of Saint Maria Faustina Kowalska, visit  ShopMercy.org.The Marian Fathers have been promoting Divine Mercy since 1941. Support our Ministries here. 

Wednesday of the Second Week of Easter Saint of the Day: St. Stanislaus of Cracow, 1030-1079; born near Cracow and ordained in Gnesen, after which he became known as a powerful preacher and spiritual advisor; named bishop of Cracow in 1072; denounced the cruelties and injustices of King Boleslaus the Bold; Stanislaus was murdered by the king himself Office of Readings and Morning Prayer for 4/10/24 Gospel: John 3:16-21

Hosts Jo Firestone & Manolo Moreno play listener-created games with callers!Games played: Dr. Bird Country Doctor submitted by Iko from Oakland, California, Hip 90's Guy submitted by Taylor Kesicki from Chicago, Illinois, and Somebody Once Told Me submitted by Alex Adan from Anchorage, AlaskaCallers: Ben from New York, New  York; Iso from Montreal, Quebec, Canada; Krystian from Cracow, Poland; Addie from Asheville, North Carolina; Gwen & Elena from Baltimore, MarylandOutro theme by by J. Lazar from London, Ontario, CanadaManolo's comic book, Supportive #1, is available at moslo.xyzJo's card game, Fruits, is available at jofirestone.com/fruits

You can grab the free workbook at www.catholicmomcalm.com/lent2024 Full text of St. Faustina's Diary. Reflection question: Sit quietly with the Lord for a minute and ask Him to show you where you have a distrust of Him. Let Him show you your woundedness so you can invite Him in to heal you. Write what you hear. Excerpt from St. Faustina's Diary for today (1074-1076): When I went for adoration, I heard these words: My beloved daughter, write down these words, that today My Heart has rested in this convent [the Cracow house]. Tell the world about My mercy and My love. The flames of mercy are burning me. I desire to pour them out upon human souls. Oh, what pain they cause Me when they do not want to accept them!   My daughter, do whatever is within your power to spread devotion to My mercy. I will make up for what you lack. Tell aching mankind to snuggle close to My merciful Heart, and I will fill it with peace.   Tell [all people], My daughter, that I am Love and Mercy itself. When a soul approaches Me with trust, I fill it with such an abundance of graces that it cannot contain them within itself, but radiates them to other souls.   Souls who spread the honor of My mercy I shield through their entire lives as a tender mother her infant, and at the hour of death I will not be a Judge for them, but the merciful Savior. At that last hour, a soul has nothing with which to defend itself except My mercy. Happy is the soul that during its lifetime immersed itself in the Fountain of Mercy, because justice will have no hold on it.   Write this: Everything that exists is enclosed in the bowels of My mercy, more deeply than an infant in its mother's womb. How painfully distrust of My goodness wounds Me! Sins of distrust wound Me most painfully.  

The Rama (Rav Moshe Isserles of Cracow, 1525-1572) ruled that if one needs to go on Shabbat to a dark place, he may ask a non-Jew to bring a candle that had already been lit and accompany him to that place. Although one may not ask a non-Jew on Shabbat to light a candle, and one may not derive benefit from the light of a candle lit by a non-Jew on Shabbat for a Jew, one may ask a non-Jew to bring a candle that had already been lit. Carrying a candle on Shabbat is forbidden only because of Mukseh, and Halacha permits asking a non-Jew to bring a Mukseh item on Shabbat, since there is a way for even a Jew to move a Mukseh item in a permissible fashion on Shabbat ("Tiltul Min Ha'sad" – moving indirectly). Therefore, as long as the candle had already been lit, one may ask a non-Jew to accompany him with a candle to a dark place on Shabbat. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) adds that this is permissible even in the case of an oil lamp. It is forbidden for a Jew to carry an oil lamp on Shabbat not only because of Mukseh, but also because this will likely result in the oil shifting, causing the flame to increase or decrease, which would constitute a Shabbat violation. Nevertheless, the Mishna Berura writes, it is permissible to ask a non-Jew to bring a kindled oil lamp on Shabbat, since the non-Jew has no intention to tilt the lamp to increase or decrease the flame. Although this will inevitably happen, this does not warrant forbidding asking a non-Jew to bring the lamp. A modern application of this Halacha is asking a non-Jew to bring a flashlight to a dark place on Shabbat. Although it is forbidden to ask a non-Jew to turn on a flashlight on Shabbat, it would be permissible to ask a non-Jew to bring a flashlight that is already turned on. In fact, according to some opinions, a flashlight is not considered Mukseh at all, and thus even though Halacha does not follow this view, Hacham David Yosef writes that it would certainly be permissible to ask a non-Jew to bring a lit flashlight to provide light on Shabbat. Summary: Although one may not ask a non-Jew to turn on an electric light on Shabbat, one may ask a non-Jew on Shabbat to accompany him with a flashlight that had already been turned on, in order to provide light.

One should not learn Torah or eat a meal from a half-hour before the time for Hanukah candle lighting, until he lights the candles. Our community's practice is to light the candles around 15-20 minutes after sundown, and so one should not begin learning or eating a meal from around 15 minutes before sundown, which in New York City this time of year is around 4:15pm. Although eating a meal is forbidden during this time, it is permissible to eat less a Ke'besa of bread, and certainly to eat fruit or "Mezonot" foods. Moreover, if the father will be returning from work later in the evening, the family may eat supper before he arrives, and they do not have to wait for him to light candles. This is the ruling of Hacham Ovadia Yosef. A person who did not light at the preferred time – which, as mentioned, is 15-20 minutes after sunset, according to our custom – may light even later, even until daybreak, and he may even recite the Berachot. The only condition, however, is that there are people who will see the candles and thus "Pirsumeh Nisa" (publicizing the miracle) will take place. Therefore, if one lights at a time when the candles will be visible, either to people outside or to people inside the home, then he may light and recite the Berachot. If, however, a person arrives home very late at night, and there is nobody to see the candles, he must wake up members of his household so they can be present for the lighting, as otherwise he cannot recite the Berachot. Hacham Bension Abba Shaul (Israel, 1924-1998) rules that two people besides the person lighting and besides his wife must be present for "Pirsumeh Nisa" to be achieved. These two people may be minors, as long as they have reached the age of training in Misvot. Therefore, in the case of a father who returns home very late at night, after everybody is asleep, and he has not yet lit Hanukah candles, he would need to wake up at least two children so he can light with the Berachot. Otherwise, he lights the candles without reciting the Berachot. Hacham Bension adds that if a person lives alone, and he arrives home late at night, he lights the Hanukah candles without a Beracha. It should be noted that different opinions exist as to the proper procedure a family should follow if the father cannot be home at the time of the Hanukah candle lighting. Hacham Bension was of the opinion that lighting at the proper time takes precedence over all other considerations. Thus, for example, he maintained that if a person would have to miss the Arbit service in the synagogue by lighting Hanukah candles on time, he should do so. Additionally, he writes, if the father would be returning from work later than the proper time for lighting, a family member should light at the proper time on his behalf. What's more, according to Hacham Bension, if all the family members will be out of the house at the time for lighting, they should appoint somebody else as their Shaliah ("messenger") to light in their home on their behalf at the proper time. Hacham Bension felt very strongly about the importance of lighting at the proper time, which, in his view, overrides all other considerations. Others, however, disagree, and maintain that since nowadays we in any event light indoors, we do not need to be that strict with regard to the preferred time for lighting. According to this opinion, a family may light candles when the father arrives home in the evening, even if this occurs later than the preferred time. According to all opinions, however, one should make an effort to light at the proper time, as stated by the Rama (Rav Moshe Isserles of Cracow, 1530-1572), in his glosses to the Shulhan Aruch (Orah Haim 672:2). If a person, for whatever reason, missed the lighting one night, he does not make up the missed lighting by lighting the next day, or by adding candles on the next night. However, a missed night of lighting has no impact at all on his obligation on the subsequent nights of Hanukah, and he lights as usual on each of the subsequent nights, with the Berachot. (Hanukah candle lighting differs from Sefirat Ha'omer, in that a missed day of counting prevents one from reciting the Beracha when he counts on subsequent nights.) Hacham Bension Abba Shaul writes that if a person missed a night of lighting and feels a desire to make up what he missed in some way, he can add some oil to the candles on the next night. Once a half-hour has passed since the lighting of the candles, one may, if he so wishes, blow out the candles, or benefit from the light. Although the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) ruled stringently in this regard, Hacham Ovadia followed the opinion of the Shulhan Aruch, that one may extinguish or benefit from the Hanukah candles after a half-hour. Additionally, after a half-hour one may derive personal benefit from the oil. If the candles were extinguished before a half-hour, one may not derive benefit from the oil, unless he had specifically stipulated before lighting the candles that he wishes to use the oil. Hacham Bension maintained that it is proper, as a measure of stringency, to have the candles burn for longer than a half-hour – specifically, until a half-hour after the time for lighting according to the view of Rabbenu Tam. The time for lighting according to Rabbenu Tam is around one hour later than the time we light the Hanukah candles, and thus following this stringency requires placing enough oil or using large enough wax candles to sustain the flame for an hour-and-a-half. Although this is not required according to the strict Halacha, nevertheless, given that oil and candles nowadays are not expensive, it would be worthwhile to observe this measure of stringency. Summary: One should not eat a meal with bread starting a half-hour before the time for lighting. However, if the family is waiting for the father to return home and light, they may eat supper in the meantime. Our custom is to light the Hanukah candles 15-20 minutes after sunset, and one should try to light at this time. One who did not light at this time may light anytime later, throughout the night, but if there aren't at least two people besides him and his wife who will see the candles, the Berachot are not recited. According to one opinion, if a person will not be home at the preferred time for lighting, another family member should light instead of him, or, if necessary, he should appoint somebody else to light in his home in his stead. Others disagree. After the candles have burned for a half-hour, one may extinguish the candles and make personal use of the oil, or make use of the light. It is preferable, though, as a measure of stringency, to have the candles lit for an hour-and-a-half.

"August 12. On passing through Cracow, Rev. Father Sopocko paid me a short visit today. I had wanted to see him, and God fulfilled my desire." St. Faustina writes. To order a copy of the Diary of Saint Maria Faustina Kowalska, visit ShopMercy.org. Support our Ministries here. 

On Shabbat morning, we call up seven Aliyot for the Torah reading. Is it permissible to add more Aliyot, or are we required to have specifically seven? The Rashbetz (Rav Shimon Ben Semah Duran, Algiers, 1361-1444), in one of his repsonsa (2:70), writes that it is forbidden to add onto the seven Aliyot on Shabbat. He explains that in the times of the Mishna, the Olim (people who received Aliyot) did not all recite Berachot over the reading. The first one to receive an Aliya recited the Beracha before the reading, and the one who received the final Aliya recited the Beracha after reading. These were the only two Berachot recited over the course of the entire reading. Later, during the time of the Gemara, it was instituted that each person who receives an Aliya recites a Beracha before the reading and a Beracha after the reading. The Rashbetz contends that since the original institution of Torah reading required the recitation of only two Berachot, then we certainly should not be adding more Berachot onto those which were established later. It is surprising enough that the Sages instituted Berachot before and after each Aliya, and we should not add even more Berachot by calling up more than seven Olim. The Shulhan Aruch, however, does not accept this opinion, and rules (Orah Haim 283) that it is permissible to add Aliyot on Shabbat morning beyond the seven required Aliyot. Hacham Ovadia Yosef explains that once the later Sages instituted that each person who receives an Aliya recites a Beracha before and after the reading, there is nothing improper with calling up more Olim and have them recite Berachot. However, Hacham Ovadia urges those in charge not to add too many Aliyot, so as not to inconvenience the congregation. Interestingly, Hacham Ovadia raises the question of whether perhaps we should refrain from adding more Aliyot for a different reason. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes (Orah Haim 143) that in his time it was all but impossible to find a strictly kosher Sefer Torah, without any incorrect or missing letters. A similar observation was made later by Rav Yehezkel Landau of Prague (1713-1793), in his Noda Bi'yehuda (Orah Haim 109). Likewise, Rav Haim Palachi (Izmir, Turkey, 1788-1869), in his Leb Haim (2:176), tells that an Ashkenazic Rabbi once visited his city and examined all the Torah scrolls. He determined that they were all invalid, and some had as many as thirty mistakes. Seemingly, Hacham Ovadia reasons, we should perhaps avoid adding more Aliyot than the minimum due to the concern that the Torah scroll is invalid, and thus the Berachot are recited in vain. Although we must call seven Aliyot because this is what Halacha requires, we should perhaps forbid adding more Aliyot in order to avoid the risk of causing Berachot to be recited in vain. Hacham Ovadia concludes that it is permissible to add Aliyot, for two reasons. First, the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in one of his published responsa (Pe'er Ha'dor, 9), rules – surprisingly – that it is permissible to recite a Beracha over the reading from an invalid Sefer Torah. He explains that the Beracha is recited not on the Torah scroll, but on the reading, and thus it may be recited even if the scroll is not valid. Although most Halachic authorities do not follow this view, it may be taken into account in considering the permissibility of adding Aliyot. Moreover, nowadays Sifreh Torah are generally inspected via computers, which are capable of detecting mistakes, and thus we have less reason to be concerned that our Torah scrolls might not be valid. Therefore, we may add onto the seven Aliyot on Shabbat morning. Incidentally, Hacham Ovadia's comments should alert us to the importance of caution when purchasing a Sefer Torah, and ensuring that it is valid. As noted, mistakes can be very common, and it thus behooves synagogues to exercise caution when it comes to purchasing a Sefer Torah, and to regularly have their scrolls inspected. Summary: If necessary, more than seven men may be called to the Torah for Aliyot on Shabbat morning, but care should be taken to ensure that the congregation is not unduly inconvenienced by numerous additional Aliyot.

Dr. Alexander M. Jablonski discusses "Professor Oskar Halecki - Polish Scholar In-Exile (1939 - 1973)." This lecture is part of the 16th annual Kościuszko Chair Conference and the 4th Oskar Halecki Symposium. About the Speaker Dr. Alexander Maciej Jabłoński, P.Eng. received his BSc & MS (civil engineering) from the Technical University of Cracow, Poland (1970), MS (mechanics and materials engineering) from the University of Illinois at Chicago (1982) and PhD (structural dynamics) from Carleton University in Ottawa, Canada (1989). He has more than 50 years of experience in various fields of engineering, reconnaissance projects, project management and strategy planning, and about 130 publications. He worked as engineer in Poland, Finland, Norway, Germany, the USA, and Canada. Since 1992, he has been working as Research Scientist, Research Engineer, and Manager in Canadian federal laboratories. He is working now at the David Florida Laboratory, Canadian Space Agency. He is also an Adjunct Research Professor at the Department of Mechanical and Aerospace Engineering, Carleton University in Ottawa. He is Fellow of the Canadian Aeronautics and Space Institute (CASI), Associate Fellow of the American Institute of Aeronautics and Astronautics (AIAA), Member of Aerospace Division (ASD) of the American Society of Civil Engineers (ASD ASCE), and recipient of various engineering and scientific awards. Since his early life in Poland, he has studied Polish and world history for decades. He writes historical essays and presentations, especially on the modern history of Poland, including World War II and the post-war era of the Soviet occupation. Currently, he is the President of the Oskar Halecki Institute in Canada and a member of the Program Council of the Institute of Heritage of the National Thought (IDMN), Warsaw, Poland. About the Symposium This virtual joint symposium is organized by The Institute of World Politics, in Washington, D.C., USA, and The Oskar Halecki Institute in Ottawa, ON, Canada to commemorate the 50th anniversary of the passing away of Professor Oskar Halecki. Sponsors The Institute of World Politics, Washington, D.C., United States The Oskar Halecki Institute, Ottawa, ON, Canada Co-Sponsors Institute of History of the Polish Academy of Sciences (IH PAN) Institute of Heritage of the Polish National Thought (IDMN) Instytut Historii USKW (Stefan Cardinal Wyszynski University) ***Learn more about IWP graduate programs: https://www.iwp.edu/academic-programs/ ***Make a gift to IWP: https://interland3.donorperfect.net/weblink/WebLink.aspx?name=E231090&id=18

Let your loins be girt, and lamps burning in your hands. Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris, 36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately. et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei. 37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them. Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis. 38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi. 39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open. Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam. 40 Be you then also ready: for at what hour you think not, the Son of man will come. Et vos estote parati : quia qua hora non putatis, Filius hominis veniet. Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris,  36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.  37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis.  38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.  39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.  40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet. This holy Priest, St John Cantius, a native of Kenty (Poland), was a professor at the University of Cracow. Famous for his heroic charity and zeal, he died A.D. 1473.

In episode 5 of the CEU Press Podcast Series we sat down with Professor Gábor Klaniczay from the CEU's Department of Medieval Studies to discuss one of CEU Press's longest running series, Central European Medieval Texts (CEMT) and his new edited volume within this series, entitled The Sanctity of the Leaders.   The CEMT series presents the best available critical editions of the original versions of medieval Central and Easter European texts in English-Latin bilingual editions with extensive annotations for readers less familiar with the history and geography of the region. To learn more about the series, click here: Central European Medieval Texts. The new edition in the series, The Sanctity of the Leaders, presents the vita of the Hungarian holy kings Stephen and St Ladislaus, the Bohemian holy duke Emeric and the holy Abbott Prokop of Sázava alongside three bishops: the Venetian-Hungarian Gellért of Csanád, the Polish Stanislas of Cracow, and the Dalmatian holy bishop St John of Trogir. To learn more about the book, click here: The Sanctity of the Leaders. The CEU Press Podcast Series delves into various aspects of the publishing process: from crafting a book proposal, finding a publisher, responding to peer review feedback on the manuscript, to the subsequent distribution, promotion and marketing of academic books. We will also talk to series editors and authors, who will share their experiences of getting published and talk about their series or books.  Interested in the CEU Press's publications? Click here to find out more. Stay tuned for future episodes and subscribe to our podcast to be the first to be notified. You can find us on Apple Podcast, Spotify and all other major podcast apps.    Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In episode 5 of the CEU Press Podcast Series we sat down with Professor Gábor Klaniczay from the CEU's Department of Medieval Studies to discuss one of CEU Press's longest running series, Central European Medieval Texts (CEMT) and his new edited volume within this series, entitled The Sanctity of the Leaders.   The CEMT series presents the best available critical editions of the original versions of medieval Central and Easter European texts in English-Latin bilingual editions with extensive annotations for readers less familiar with the history and geography of the region. To learn more about the series, click here: Central European Medieval Texts. The new edition in the series, The Sanctity of the Leaders, presents the vita of the Hungarian holy kings Stephen and St Ladislaus, the Bohemian holy duke Emeric and the holy Abbott Prokop of Sázava alongside three bishops: the Venetian-Hungarian Gellért of Csanád, the Polish Stanislas of Cracow, and the Dalmatian holy bishop St John of Trogir. To learn more about the book, click here: The Sanctity of the Leaders. The CEU Press Podcast Series delves into various aspects of the publishing process: from crafting a book proposal, finding a publisher, responding to peer review feedback on the manuscript, to the subsequent distribution, promotion and marketing of academic books. We will also talk to series editors and authors, who will share their experiences of getting published and talk about their series or books.  Interested in the CEU Press's publications? Click here to find out more. Stay tuned for future episodes and subscribe to our podcast to be the first to be notified. You can find us on Apple Podcast, Spotify and all other major podcast apps.    Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Halacha requires lighting candles each week before the onset of Shabbat, and before the onset of Yom Tob. Before lighting the Shabbat candles one recites the Beracha, "Le'hadlik Ner Shel Shabbat," and before the lighting for Yom Tob one recites, "Le'hadlik Ner Shel Yom Tob." This is codified by the Shulhan Aruch (Orah Haim 263).In this context, the Shulhan Aruch observes that some people have the custom to also light candles for Yom Kippur, though they do not recite a Beracha on this lighting.In truth, the issue of candle lighting for Yom Kippur is subject to a debate among the Rishonim. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) maintained that candles should be lit in the home on Yom Kippur as a safeguard against marital relations, which are forbidden on Yom Kippur. Since marital relations should take place only in the dark, having lights in the home on Yom Kippur helps ensure that husbands and wives will not violate this prohibition. The Mordechi (Rav Mordechai Ben Hillel, 1250-1298), however, maintained that to the contrary, if lights are lit in the home, a husband may look at his wife and desire relations, and so it is preferable not to have lights in the home on Yom Kippur. In contradistinction to his aforementioned comments, the Shulhan Aruch later, in discussing the laws of Yom Kippur (610), mentions only the view of the Rosh, that candles should be lit for Yom Kippur, adding that according to this view, a Beracha is recited at the time of lighting ("Le'hadlik Ner Shel Yom Ha'kippurim"). It thus appears that he accepted the Rosh's ruling, and maintained that one should light candles for Yom Kippur and should even recite a Beracha over the lighting. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that this was the custom among Ashkenazic communities, and this is also the position taken by many Ashkenazic authorities (Rav Sheneur Zalman of Liadi, Peri Megadim, Mateh Efrayim and Hayeh Adam). Numerous Sephardic authorities accept this view, as well, including the Ben Ish Hai and Kaf Ha'haim.Others, however, disagree, and maintain that in light of the different views that exist among the Rishonim, we must apply the principle of "Safek Berachot Le'hakel" – we do not recite a Beracha when there is some uncertainty as to whether it is warranted. Therefore, in their view, a Beracha should not be recited over the Yom Kippur candle lighting. This is the view of Rav Haim Palachi (in Ruah Haim), the Peri Hadash, the Erech Ha'shulhan, and others.As for the final Halacha, Hacham Ovadia Yosef ruled that in communities with an established custom, we do not apply the principle of "Safek Berachot Le'hakel." Therefore, communities that have a custom to recite a Beracha over the Yom Kippur candle lighting should follow this custom. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998).The accepted custom in Halab (Aleppo, Syria) was to either not light candles for Yom Kippur, or to light candles without a Beracha. This is documented in the book Derech Eretz, and in the Kol Yaakob weekday Siddur, too, it says that the custom among the Jews of Halab was not to recite a Beracha over the Yom Kippur candle lighting. The exception to this rule, however, is when Yom Kippur falls on Shabbat, in which case candles must be lit before the onset of Yom Kippur because of Shabbat. The custom in Aleppo was to recite at the time of candle lighting in this case the Beracha, "Le'hadlik Ner Shel Shabbat Ve'Yom Ha'kippurim." Hacham Eliyahu Hamoui ruled that even in this case no Beracha should be recited, but the consensus view is that according to the custom of Halab, a Beracha is recited over the Yom Kippur candle lighting when Yom Kippur falls on Shabbat.It should be noted that women who attend the synagogue service on the night of Yom Kippur recite the Beracha of "She'he'hiyanu" together with the congregation in the synagogue. If a woman does not attend the service in the synagogue, she must still recite the Beracha, as this Beracha is recited over the occasion of Yom Kippur, not as part of the Kal Nidreh service.Summary: It is customary in most communities to light candles before the onset of Yom Kippur and to recite a Beracha over the candle lighting, but the custom in Halab (Aleppo) was not to recite a Beracha over this candle lighting, except when Yom Kippur falls on Shabbat.

When the first day of Rosh Hashanah falls on Shabbat, a number of passages are added to the prayer service that mention Shabbat. One who forgets to add these insertions, and does not mention Shabbat in the Amida on Shabbat Rosh Hashanah, must repeat the Amida.The Shulhan Aruch (Orah Haim 598) writes that although generally "Sidkatecha" is omitted from the Minha service on Shabbat if it is a festive occasion, such as Yom Tob, nevertheless, "Sidkatecha" is recited during Minha on Shabbat Rosh Hashanah. "Sidkatecha" includes the expression, "Mishpatecha Tehom Rabba," which speaks of G-d's judgment, and it is therefore especially appropriate for Rosh Hashanah. Hence, it is recited despite Rosh Hashanah also being a Yom Tob. Some Ashkenazim omit "Sidkatecha" from Minha on Shabbat Rosh Hashanah, as noted by the Rama (Rav Moshe Isserles, Cracow, 1530-1572), but the standard practice among Sephardim is to recite "Sidkatecha" in such a case.On Mosa'eh Shabbat, the second night of Rosh Hashanah, we add the section of "Va'todi'enu" to our Amida prayer at Arbit. This recitation takes the place of "Ata Honantanu" which is normally added to the Arbit prayer on Mosa'eh Shabbat. On a normal Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" in Arbit, and then ate before reciting Habdala, he must repeat the Amida. The Sages enacted this law as a "penalty" of sorts for the person who both forgot to add "Ata Honantanu" and also made the mistake of eating before Habdala. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in Or Le'sion (vol. 3) that this unique law does not apply to "Va'todie'nu." Thus, one who forgets to add "Va'todi'enu" to the Amida when Mosa'eh Shabbat is Yom Tob does not repeat the Amida, even if he mistakenly eats before reciting the combination of Kiddush and Habdala. Hacham Bension explains that the recitation of "Ata Honantanu" was enacted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly," the group of leading Rabbis at the beginning of the Second Commonwealth), who also imposed a penalty. The text of "Va'todi'enu" was instituted much later, during the times of the Amoraim, and they did not impose such a penalty.As we know, it is customary on the first day of Rosh Hashanah to observe the practice of Tashlich, going to a river and reciting a number of verses related to G-d's compassion and forgiveness, including the verse, "Ve'tashlich Be'msolot Yam Kol Hatotam" ("You shall cast all their sins to the depths of the sea" – Micha 7:19). Although the Shulhan Aruch does not mention this practice, it is mentioned by the Rama, in his glosses to the Shulhan Aruch, and it was taught also by the Arizal (Rav Yishak Luria, 1534-1572), as mentioned in Sha'ar Ha'kavanot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, decries the fact that some people view Tashlich as some magical way of atoning for their sins. Tashlich is symbolic of the casting of our sins into the "depths of the sea," but this requires the long, intensive process of Elul and the High Holiday period during which we pray, repent and make a sincere commitment to change. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) observes the custom of some communities to delay Tashlich to the second day of Rosh Hashanah when the first day falls on Shabbat. This is done to protect against possible violations of Shabbat by people who will want to bring their Mahzor with them and might bring it outside the Erub. However, all leading Sephardic Poskim, including the Ben Ish Hai, Hacham Bension, and Hacham Ovadia Yosef, ruled that Tashlich should be performed on the first day of Rosh Hashanah even if it falls on Shabbat – and, in fact, especially if it falls on Shabbat. The Arizal taught that Tashlich should be recited close to sunset on the first day of Rosh Hashanah, because it was then – at the very end of the day on Rosh Hashanah – when Adam was forgiven for his sin of eating from the forbidden tree. This time is the most auspicious time for praying for forgiveness, because this is the time when Adam earned forgiveness. Therefore, Tashlich is especially appropriate on Shabbat afternoon, which is an "Et Rason" – a time when we have a unique opportunity to find favor in G-d's eyes. Therefore, the custom among Sephardim is to perform Tashlich on the first day of Rosh Hashanah even if it falls on Shabbat. As for the concern that someone might bring his Mahzor to Tashlich, Hacham Bension responds that this concern arises only with regard to bona fide Misvot such as Shofar, as a person might be so anxious about performing the Misva that he will forget about the Shabbat restrictions. For this reason, the Sages suspended the Misva of Shofar when Rosh Hashanah falls on Shabbat. When it comes to Tashlich, however, which is just a custom, there is no such concern, and so Tashlich may be performed on Shabbat.If one did not, for whatever reason, recite Tashlich on the first day of Rosh Hashanah, he recites it on the second day, in which case he should recite it immediately after Mussaf. When reciting Tashlich on the second day of Rosh Hashanah, one should specifically not recite it late in the afternoon, as this is a time of judgment.Generally, it is proper not to eat a meal on the afternoon before Yom Tob, so that one begins Yom Tob with a hearty appetite. Nevertheless, when the first day of Yom Tob is Shabbat, it is permissible to eat Se'uda Shelishit in the afternoon, even though that night is Yom Tob. As the Mishna Berura explains, since eating Se'uda Shelishit fulfills a Misva, it is allowed. If possible, one should recite Minha Gedola earlier in the afternoon, and then have an early Se'uda Shelishit. (However, even if one recites Minha early, he must remember not to recite Tashlich until later in the day, before sundown, as discussed.)Women light candles on the second night of Rosh Hashanah at the conclusion of Shabbat. Before lighting, they must recite, "Baruch Ha'mabdil Ben Kodesh Le'kodesh." The Kiddush on the second night of Rosh Hashanah which falls on Mosa'eh Shabbat is a combined Kiddush and Habdala, following the sequence known by the acrostic "Yaknehaz" ("Yayin," "Kiddush," "Ner," "Habdala," "Zeman"). Usually, on Mosa'eh Shabbat, when we recite the Beracha over a candle, we should use an Abuka ("torch"), meaning, at least two wicks that are combined. When Mosa'eh Shabbat is Yom Tob, however, this poses a problem, because the candle may not be extinguished. It is therefore advisable to purchase before Yom Tob specially-prepared, small "Abukot" for this purpose. If one does not have such a candle available, he should simply recite the Beracha over his Yom Tob candles. Hacham Bension writes that one should not combine two candles to form an Abuka, because it would then be forbidden to separate them until the fire is extinguished.Summary: When the first day of Rosh Hashanah falls on Shabbat, according to Sephardic practice, "Sidkatecha" is recited at Minha, and Tashlich is recited late in the afternoon, as usual. Se'uda Shelishit may be eaten during the afternoon, though it should preferably be eaten earlier in the afternoon, if possible. "Va'todi'enu" is added to the Arbit prayer on the second night of Yom Tob. Women recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before lighting candles on the second night of Yom Tob. Kiddush and Habdala are combined on the second night, including the Beracha over a candle. Ideally, one should obtain before Yom Tob a small candle with two or more wicks for this purpose. If no such candle is available, he recites the Beracha over the Shabbat candles.

When Rosh Hashanah falls on Shabbat, one must remember that the obligation of Se'uda Shelishit applies on that day no less than it does on any other Shabbat throughout the year. Besides the meal eaten after the morning service on Rosh Hashanah, one must also eat another meal consisting of at least a Ke'besa of bread after Minha, in fulfillment of the obligation to eat three meals on Shabbat. Therefore, it is proper for synagogues to schedule Minha prayer services earlier than usual in the afternoon of Shabbat Rosh Hashanah, in order to allow sufficient time for Se'uda Shelishit.The Rama (Rabbi Moshe Isserles of Cracow, Poland, 1525-1572) mentions that in such a case, when the first day of Rosh Hashanah falls on Shabbat, one should eat Se'uda Shelishit before the ninth hour of the day. Since one must eat a Yom Tob meal on Mosa'eh Shabbat (the second night of Rosh Hashanah), and Halacha requires eating Shabbat and Yom Tob meals with an appetite, one must ensure to eat Se'uda Shelishit on Shabbat Rosh Hashanah before the ninth hour of the day (as defined by Halacha). The Mishna Berura (Rabbi Yisrael Meir Kagan of Radin, 1839-1933) adds, however, that if a person did not eat Se'uda Shelishit before the ninth hour, he should nevertheless eat the meal at that point. The obligation of Se'uda Shelishit overrides the concern for entering the second day of Yom Tob with an appetite. Therefore, although it is preferable to eat Se'uda Shelishit before the ninth hour of the day, one who did not should still eat Se'uda Shelishit.Summary: The requirement to eat Se'uda Shelishit on Shabbat applies even when Shabbat is also Yom Tob. Therefore, when the first day of Rosh Hashanah falls on Shabbat, Minha should be recited earlier than usual to allow time for Se'uda Shelishit, which should preferably be eaten before the ninth hour of the day.

The Rama (Rav Moshe Isserles of Cracow, 1530-1572), in discussing the laws of Berit Mila (Yoreh De'a 264; listen to audio recording for precise citation), writes that when choosing a Mohel to perform a Berit, one should search for a Mohel who is not only knowledgeable and proficient, but also righteous. The Lebush (Rav Mordechai Yoffe, c. 1530-1612) explains that the Mohel's intentions when performing a Berit can have a profound influence upon the child, and therefore it is preferable to choose a righteous Mohel whose intentions at the time of the Berit can positively impact the infant.Interestingly, however, the work Machshireh Mila (4:18) cites the Shulhan Gavoah (Rav Yosef Molcho of Salonika, 1692-1768) as advancing a different view. The Shulhan Gavoah notes a famous passage in the Midrash stating that the prophet Eliyahu refuses to attend a Berit Mila until Hashem forgives all the sins of everybody in attendance. As such, the Shulhan Gavoah writes, it can be assumed that all the people present at the Berit – including the Mohel, of course – have had their sins forgiven so that Eliyahu can attend. It thus turns out that everyone present at the Berit is, for those moments, a righteous person. Accordingly, there is no reason to search specifically for a righteous Mohel – because everyone present at the Berit is righteous. The Shulhan Gavoah observes that the common practice is, indeed, not to make a point of selecting an especially righteous person to perform a Berit. Moreover, he adds, every Jew has a "Hazaka" (presumed status) of being upstanding and observant. For this reason, too, it is not necessary to specifically choose a particularly righteous individual to serve as the Mohel for one's child.Practically speaking, then, there is value to try to find an especially righteous Sadik to perform a Berit, in accordance with the view of the Lebush, and certainly, one should not invite a Mohel who has a bad reputation. However, if somebody invited a Mohel with an acceptable reputation to perform the Berit, and he then hears of a different Mohel with a reputation for being especially pious, it would inappropriate to disinvite the first Mohel. Our Rabbis speak very harshly about one who breaks a verbal agreement, and this would apply in this case, as well. Therefore, especially in light of the position of the Shulhan Gavoah, one should not cancel the hiring of a Mohel in favor of another Mohel reputed to be more righteous. Perhaps, if one appoints a Mohel and then hears that one of the leading sages of the generation is going to be in the neighborhood and is available to perform the Berit, we might consider allowing cancelling the first Mohel, though even this is far from clear. But certainly, it would be improper to cancel a Mohel to choose a Mohel who is reputed to be more pious.Summary: It is preferable to choose as a Mohel for one's child somebody reputed to be especially righteous, though any proficient Mohel may be chosen, as long as he has a generally positive reputation. If one chose a Mohel and then hears of a different Mohel who is known to be especially pious, it would be improper to cancel the first Mohel.

The Gemara establishes the famous rule of "En Kiddush Ela Bi'mkom Se'uda" – Kiddush must be recited in the framework of a meal. Meaning, if one did not eat after reciting Kiddush, then he has not fulfilled the obligation of Kiddush, because he did not recite Kiddush in the framework of a meal. The Shulhan Aruch (Orah Haim 273) writes that one must eat "Tekef," or "immediately" after Kiddush. Clearly, this cannot mean the moment Kiddush is finished, because it takes some time to get up from the table, perform Netilat Yadayim, and so on. Moreover, the Gemara mentions a case of people who recited Kiddush in the basement and then ate the meal on the rooftop. Quite obviously, they could not have started their meal immediately after Kiddush. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) therefore explains that it suffices if one had in mind when he recited Kiddush to begin the meal right away, or if one started the meal right away, even if he had not intended to do so. One does not fulfill the Misva only if he intended at the time he recited Kiddush to delay the meal, and he indeed delayed the meal.The question, however, remains, how long of a delay disqualifies the Kiddush?This issue is subject to a debate among the Halachic authorities. Hacham Bension Abba Shaul (Israel, 1923-1998) ruled that an intended delay of a half-hour disqualifies one's Kiddush. He claims that in other contexts in Halacha the period of 30 minutes is considered "Samuch" – "near" – and thus if the Sages required eating one's meal shortly after Kiddush, this must mean that the meal should begin within a half-hour of Kiddush. Hacham Ovadia Yosef, however, argues, and maintains that the meal must start within 72 minutes of Kiddush, as 72 minutes is the duration of "Ikul" – the process of digestion. What precisely must one eat to be considered to have eaten a "meal" after Kiddush?The Shulhan Aruch maintains that after Kiddush one must eat either a Ke'zayit of bread, or a Ke'zayit of "Mezonot" food made from one of the five principal grains. Although the Shilteh Gibborim (Rav Yehoshua Boaz, 16th century) ruled that one may also eat fruits, the Shulhan Aruch does not accept this view. Therefore, if a person attends a Kiddush in the synagogue, after hearing the recitation of Kiddush he must ensure to eat at least a Ke'zayit of bread or of "Mezonot" food (such as cake, cookies or crackers). If he only eats fruit or has a drink, he has not fulfilled his obligation. He will thus be considered as having eaten before Kiddush, which is forbidden, and will not allowed to eat when he gets home until he recites Kiddush.The Shulhan Aruch also cites the opinion of the Geonim that it suffices to drink a Rebi'it – approximately 3.2 ounces – of wine. The Lebush (Rav Mordechai Yaffe, 1530-1612) understood this to mean that one must drink a Rebi'it in addition to the amount which he is required to drink for the Misva of Kiddush (a cheekful). This is also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Bereshit. Others, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Ovadia Yosef, disagree. They note that a Rebi'it suffices to require the recitation of a Beracha Aharona, and there is thus no reason to require drinking any more than this amount. Therefore, if one recited Kiddush, and instead of drinking only the minimum required amount of wine he drank a full Rebi'it, he has fulfilled the requirement of "Kiddush Bi'mkom Se'uda" even if he does not eat any bread or "Mezonot" food. It must be emphasized, however, that the people who heard Kiddush must still eat, even if the person who recited Kiddush drinks a Rebi'it of wine.Rav Yosef Shalom Elyashiv (Israel, 1910-2012) ruled that although drinking a Rebi'it of wine suffices for this requirement, it does not suffice to drink a Rebi'it of grape juice. Since grape juice does not have the satiating effect that wine has, a Rebi'it of grape juice does not qualify as a "Se'uda" with respect to this Halacha. Hacham Ovadia Yosef, however, disagrees, and maintains that since grape juice indeed provides some degree of satiation, a Rebi'it of grape juice may be considered a "Se'uda" with respect to the Kiddush obligation.Summary: In order to fulfill the obligation of Kiddush, one must eat a Ke'zayit of bread or "Mezonot" food, or drink a Rebi'it of wine or grape juice, immediately after Kiddush. If one recited Kiddush without the intention of eating within a period of 30 minutes (or, according to some opinions, 72 minutes) after Kiddush, and he indeed did not eat within that time, then he has not fulfilled his obligation.

"I came to Cracow. I was happy that at last I shall be able to carry out all that the Lord Jesus was demanding," St. Faustina writes. Listen in as Fr. Joseph Roesch, MIC, reads from this modern spiritual classic. To order a copy of the Diary of Saint Maria Faustina Kowalska, visit  ShopMercy.org. Support our Ministries here. 

Let your loins be girt, and lamps burning in your hands.Sint lumbi vestri praecincti, et lucernae ardentes in manibus vestris,  36 And you yourselves like to men who wait for their lord, when he shall return from the wedding; that when he cometh and knocketh, they may open to him immediately.et vos similes hominibus exspectantibus dominum suum quando revertatur a nuptiis : ut, cum venerit et pulsaverit, confestim aperiant ei.  37 Blessed are those servants, whom the Lord when he cometh, shall find watching. Amen I say to you, that he will gird himself, and make them sit down to meat, and passing will minister unto them.Beati servi illi quos, cum venerit dominus, invenerit vigilantes : amen dico vobis, quod praecinget se, et faciet illos discumbere, et transiens ministrabit illis.  38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.Et si venerit in secunda vigilia, et si in tertia vigilia venerit, et ita invenerit, beati sunt servi illi.  39 But this know ye, that if the householder did know at what hour the thief would come, he would surely watch, and would not suffer his house to be broken open.Hoc autem scitote, quoniam si sciret paterfamilias, qua hora fur veniret, vigilaret utique, et non sineret perfodi domum suam.  40 Be you then also ready: for at what hour you think not, the Son of man will come.Et vos estote parati : quia qua hora non putatis, Filius hominis veniet. St Hyacinth was a Pole a canon of the Cathedral of Cracow. We went to Rome and became acquainted with St Dominic and admitted into the Order of Friars Preachers. He laboured for the establishment of the Order in Poland and died in A.D. 1257.

Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: EA Poland 2023 - the first update, published by EA Poland on August 15, 2023 on The Effective Altruism Forum. TL;DR: EA Poland is active and growing. Our aim is to build and maintain a supportive and empowering community that enables individuals to plan their next steps to make a positive impact. We want to achieve this by focusing on three areas: Community Building, Career Planning, and Project Incubation. Introduction At the beginning of June we had our first Polish EAGx, in Warsaw. We think this is a good opportunity to introduce EA Poland. Before we start, we would like to mention that this post's structure was inspired by EA Estonia's post and was prepared with the support of ChatGPT and DeepL/Writer. Quick Facts About Poland Located in Central Europe, Poland has a population of ~38 million and has been classified by the World Bank as a high-income country since 2009. Additionally, there are up to 21 million Polish people living across the world. We love potatoes, onions, and dumplings with onions and potatoes. Quick Facts About EA Poland The first EA meetup we know of took place in 2014, and the first group was established in Cracow, in 2015. In 2018, the Polish Foundation for Effective Altruism (FEA) was registered. We have members from all over Poland: Cracow, Warsaw, Wroclaw, Poznan, Gdansk, Katowice, Lodz... Current status EA Poland in numbers: 3 employees, with a total of 1.5 FTE (full-time equivalents; funded by the EA Infrastructure Fund) ~30 volunteers (incl. group organisers) ~60 highly-engaged EAs - HEAs (incl. most of the volunteers) 178 members registered on our community Slack Of these, ~70 users are active on a weekly basis (figure 2) 336 newsletter subscribers Social media: 2,700 Facebook fanpage followers 1,100 Facebook group members 515 Instagram followers 893 Linkedin followers 211 YouTube subscribers 3 local groups (Warsaw, Cracow, Wroclaw) 1 active university group (University of Warsaw) and 1 university group expected to start in 2023/2024 (AGH in Cracow) An online book club (we plan to publish a separate forum post about it) 2 AI Safety Groups (on-line): technical and governance 2 EA-aligned organisations (Otwarte Klatki [Anima International Poland] and Optimum Pareto Foundation) What we did last year (June 2022 - June 2023) Organisational Structure and Operations Over the course of the past year, we channelled a lot of effort into strengthening our organisational structure and operational capacity. This includes establishing basic processes and procedures in areas such as IT, finance, and legal; reintroducing Asana for task management; and revitalising our social media and newsletter. We collectively agreed to form an executive board where two Co-Directors represent FEA for a period of two years. After this period, re-election of the Co-Directors requires approval, granted by the Active Members via a vote. To evaluate and support the work of the Co-Directors, we have set up a Supervisory Board consisting of five HEAs, elected by the Active Members (employees, volunteers, interns, groups organisers, projects coordinators). Mission, Vision, and Strategy In 2022, we defined our strategy through a workshop and multiple group discussions. In November 2023, we will revise it and determine an action plan for the next two years. We intend to write a separate post on this topic. Organisational Culture Creating a safe and inclusive environment is a priority for EA Poland. We developed a Code of Conduct through workshops, and introduced the Safety Person role to ensure the well-being and comfort of all community members. We also conducted a comprehensive survey to examine our organisational culture, with the aim of continuous improvement and fostering a supportive community. The survey, consisting of 72 questions, had an average score of 3.55 on a s...

Halacha requires a person to recite Kiddush over a cup of wine on Friday night. This includes the recitation of "Vayechulu," the Beracha over the wine ("Boreh Peri Ha'gefen"), and the Beracha of "Mekadesh Ha'Shabbat." The Shulhan Aruch (Orah Haim 271:8) rules that if a person, for whatever reason, did not recite Kiddush on Friday night, such as if he fell asleep without reciting Kiddush, then he must recite Kiddush the next day. Based on the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), the Shulhan Aruch rules that this applies even if one intentionally missed Kiddush. As opposed to a missed prayer, which one makes up only if he neglected to pray unintentionally, the Friday night Kiddush can – and must – be recited on Shabbat day if one did not recite it on Friday night. The reason is because the obligation extends even until Shabbat day. One who did not recite Kiddush on Friday does not "make up" the missed Kiddush as one makes up a missed prayer, but rather still bears the original Kiddush obligation. As such, he must recite Kiddush on Shabbat day, even if he intentionally did not recite Kiddush.In such a case, however, one begins Kiddush with "Sabri Maranan" and the Beracha over the wine; he does not recite "Vayechulu." The verses of "Vayechulu" tell of how G-d completed creation after six days, which is relevant only on Friday night. Therefore, if one did not recite Kiddush on Friday night and recites it on Shabbat day, he omits "Vayechulu" and begins from "Sabri Maranan." This is the ruling of the Rama (Rav Moshe Isserles of Cracow, 1525-1572) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The Halachic authorities address the case of a person who did not recite Kiddush on Friday night or during Shabbat day, and remembers to recite Kiddush during the period of Ben Ha'shamashot – the 13.5 minutes after sundown – on Shabbat afternoon. Should he recite Kiddush at that point, or is he unable to recite Kiddush since the sun had already set?The Ben Ish Hai (Parashat Bereshit, 19) rules that the Halacha in this case depends on whether or not the person had recited one of the Shabbat prayers. Reciting a Shabbat prayer fulfills the Torah obligation of Kiddush, and what remains is the Rabbinic requirement to recite Kiddush over a cup of wine. Therefore, if one had recited one of the Shabbat prayers, but did not recite Kiddush until Ben Ha'shmashot, a period which we do not know whether to treat as day or night, he is in a situation of "Safek De'rabbanan" – a halachic uncertainty concerning a Rabbinic obligation. A famous rule allows one to rely on the lenient possibility in such situations, and thus the person in this case is not required to recite Kiddush again. Nevertheless, the Ben Ish Hai advises a person in this case to recite Kiddush without Hashem's Name. But if the person had not recited Kiddush and had also not recited any of the Shabbat prayers, then the Torah obligation of Kiddush is at stake, and he is therefore obligated to recite Kiddush. This is also the ruling of the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Sha'ar Ha'siyun (271).The question arises, however, as to how one is allowed to drink the wine in such a case, given the prohibition against drinking wine after sundown on Shabbat until reciting Habdala. The Sha'ar Ha'siyun suggests that this Halacha applies only if one is eating Se'uda Shelishit during "Ben Ha'shamshot," as eating and drinking are still permitted throughout the meal. Additionally, he adds, perhaps the Torah obligation of Kiddush overrides the Rabbinic prohibition against eating and drinking before Habdala. Hacham Ovadia Yosef adds another factor, namely, the fact that according to Rabbenu Tam (Rabbi Yaakob Ben Meir, France, 1100-1171), "Ben Ha'shamshot" does not begin until later, well after the 13.5-minute period after sunset. As such, the prohibition against eating during this period is subject to two halachic uncertainties – whether "Ben Ha'shamshot" is to be treated as daytime or nighttime, and whether this period is indeed "Ben Ha'shamshot." Therefore, we may allow drinking the wine in such a case for the purpose of fulfilling the Misva of Kiddush.Hacham Ovadia further notes that in such a case, where one must recite Kiddush during "Ben Ha'shamshot," he must drink at least a "Rebi'it" of wine. Normally, one must drink only a "Melo Lugmav" (cheekful) of Kiddush wine, but in this case, since Halacha requires "Kiddush Bi'mkom Se'uda" – that Kiddush be recited in the context of a meal – one must drink a "Rebi'it" so the Kiddush will be considered to have been recited as part of a "meal" of sorts.There is one view among the Poskim (the Orhot Haim) that if one did not recite Kiddush on Friday night, he must recite Kiddush twice on Shabbat day – the Friday night Kiddush, and the Shabbat morning Kiddush. Other Halachic authorities, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), rule that the Friday night Kiddush which one recites on Shabbat day in this case suffices for both obligations. This is, indeed, the Halacha.Summary: If one, for whatever reason, did not recite Kiddush on Friday night, he must recite the Friday night Kiddush on Shabbat day, but without the verses of "Vayechulu." This applies even if he intentionally missed Kiddush. If one had not recited Kiddush until after sundown on Shabbat, he is not then required to recite Kiddush, though if it is still within 13.5 minutes after sundown, he should preferably recite Kiddush without Hashem's Name. If he had not recited any of the Shabbat prayers over the course of Shabbat, and it is still within 13.5 minutes after sundown, then he must recite Kiddush.

"After perpetual vows, I stayed in Cracow throughout the month of May, because it was undecided whether I was to go to Rabka or to Vilnius," St. Faustina writes. Listen in as Fr. Joseph Roesch, MIC, reads from this modern spiritual classic.To order a copy of the Diary of Saint Maria Faustina Kowalska, visit  ShopMercy.org.The Marian Fathers have been promoting Divine Mercy since 1941. Support our Ministries here. 

It is customary to read Megillat Rut on Shabuot, and several different reasons have been given for this custom. The Mordechi (Rav Mordechai Ben Hillel, Germany, 1250-1298), in Masechet Megilla (chapter 1), as cited by the Rama (Rav Moshe Isserles of Cracow, 1525-1572) in Darkeh Moshe (494), explains that the story of Rut took place during the harvest season, around the time of Shabuot, and it is therefore appropriate to read this story on this holiday. Others explain that at the time of Matan Torah, the Jewish People underwent a process of "conversion," for, like converts, they had been obligated only in the Seven Noachide Laws, and then committed themselves to the Torah's 613 commands. (Interestingly, the Hebrew word "Gerut" has the numerical value of 620, corresponding to the 613 Biblical commands plus the seven Misvot instituted by the Sages.) Therefore, on the day we celebrate Matan Torah, we read the story of Rut, which tells of Rut's conversion and acceptance of the Misvot.Thirdly, we read Megilat Rut as a reminder that accepting the Torah includes not only our obligations toward G-d, but also our obligations to other people. The story of Rut is all about Hesed: Rut accompanied her mother-in-law, Naomi, and left her homeland to be at her side; Boaz cared for Rut when she arrived in Bet-Lehem, and then married her; Rut performed kindness for her deceased husband by allowing his soul to be perpetuated through the process of Yibum. We read this story to remind ourselves that kindness and sensitivity to other people is part and parcel of our acceptance of the Torah.Additionally, Megillat Rut is a story of remarkable "Mesirut Nefesh" – self-sacrifice. Rut was the daughter of the king of Moav, yet she was prepared to leave her life of royalty and all the amenities and luxuries it offers in order to become a Jew. This story reminds us that we need to sacrifice in order to succeed in Torah and Misvot. We cannot expect to excel in our devotion to Torah while enjoying all the comforts and luxuries that life offers. "Mesirut Nefesh" is an indispensable prerequisite for a successful Torah life.Finally, the story of Megillat Rut concludes with Rut's marriage to Boaz and the birth of their son, who ultimately became the grandfather of King David, who was born and passed away on Shabuot. It is thus appropriate to read this story on Shabuot, when we remember and reflect upon David Ha'melech.

The Torah prohibition of "Tolesh" forbids detaching a fruit from its tree, or a plant from the ground, on Shabbat. One violates this prohibition by pulling a fruit off a tree even if he uses his weaker hand. Whereas normally performing an action with one's weaker hand relegates the violation to the level of "De'Rabbanan" (Rabbinic enactment), in the case of Tolesh, one violates the Biblical prohibition regardless of which hand he uses to remove the plant, since the use of the weaker hand has no significant effect on the nature of the act performed. In fact, one violates this prohibition even by biting the fruit off the tree. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) laments the fact that many people in his time were unaware of this Halacha, and would bite fruit directly off trees on Shabbat. He goes so far as to recommend appointing guards in orchards on Shabbat to warn people not to commit this transgression.As a safeguard against violations of Tolesh, the Sages enacted that one should not smell a fruit that it still attached to a tree on Shabbat, as one who smells the fruit might then detach it in order to eat it. However, Hacham Ovadia Yosef clarifies that this prohibition forbids only going up to a tree in order to smell a fruit; if one walks into an orchard, he is allowed to smell and enjoy the fragrance of the fruit, and one may even specifically recite the Beracha over fragrances and enjoy the smell of the orchard. Furthermore, this prohibition applies only to edible plants. It is entirely permissible to smell inedible fragrant plants – such as flowers or Hadasim – and one may even hold them with his hands (obviously, without detaching them) and recite the Beracha over the fragrance.It is forbidden to place flowers in water if this will cause the flowers to open. Thus, for example, one may not place roses in water on Shabbat unless they have already fully opened. Even though the flowers are, of course, already detached from the ground, it is nevertheless forbidden to put them in water in such a case, since this will have a significant impact upon their development.The Rama (Rav Moshe Isserles of Cracow, 1530-1572) rules that even if the flowers have opened, or even if the plants do not have flowers, one may place the flowers or plants in water only if they had been in that same water before Shabbat. Under no circumstances, according to the Rama, may one place plants in fresh water on Shabbat. Hacham Ovadia Yosef, however, based on the ruling of the Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310), rules that one may place plants in fresh water on Shabbat, unless this would cause the flowers to open. For example, it would be permissible to place hadasim in fresh water.A vase of flowers is not Mukseh on Shabbat, and there is no reason to be concerned that moving them with their water will promote their growth in any way. Therefore, it is entirely permissible to move a vase with flowers on Shabbat. Summary: It is forbidden to detach a fruit from a tree on Shabbat with either hand, or by biting it directly from the tree. It is forbidden to smell a fruit that is attached to a tree on Shabbat, but one may smell inedible fragrant plants even though they are still attached to the ground. It is permissible to enjoy the fragrance of an orchard on Shabbat, as long as one does not go up to trees to smell their fruit. One may place flowers or other plants in water on Shabbat, except in the case of flowers which have not yet opened, and will likely open as a result of being placed in water. It is permissible to move a vase of flowers or other plants on Shabbat.

Lag Ba'omer is customarily observed as a festive occasion, as a day of music, dancing, bonfires and general festivity. The common explanation for celebrating Lag Ba'omer is that this is the day on which the great Sage Rabbi Shimon Bar Yohai passed away. Of course, the day of a Sadik's passing is always observed as a day of mourning and grief, thus giving rise to the question as to why the day of Rabbi Shimon's passing is observed as a day of festivity.One explanation is that we celebrate the fact that Rabbi Shimon died a natural death, and was not executed by the Roman authorities. A certain person informed the Roman authorities that Rabbi Shimon betrayed them, and they set out to kill the great Rabbi. Rabbi Shimon was forced to flee and miraculously survived for thirteen years inside a cave. He then emerged from the cave and lived to old age. We thus celebrate the fact that he passed away from natural causes, and was not killed by the Romans.Others explain based on the comment of the Zohar that on the day when Rabbi Shimon died, his home was filled with the fire of holiness, and a heavenly voice burst forth announcing an invitation to bring this righteous soul to the heavens. The fire that filled Rabbi Shimon's home is symbolic of the Kabbalah, the esoteric, mystical wisdom of the Torah that, like fire, poses grave danger to those who approach it without taking the proper precautions. (Unfortunately, we see many people today who freely study Kabbalah without adequate preparation and without the seriousness that it demands. They do not recognize that this field of wisdom is like "fire," and must be handled with extreme care.) Thus, we celebrate on Lag Ba'omer – with bonfires – because Rabbi Shimon gave us the "fire" of Kabbalah on that day.Maran makes no mention of Lag Ba'omer of the Shulhan Aruch, but this day is mentioned by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), in his glosses to the Shulhan Aruch (Orah Haim 131). The Rama writes, very briefly, that Tahanunim are not recited on Lag Ba'omer, as it is a day of festivity. The Kaf Ha'haim (Rabbi Yosef Haim Sofer, Baghdad-Israel, 1870-1939) codifies this Halacha, and Sepharadim have accepted this ruling of the Rama. Even though Maran does not include Lag Ba'omer in his list of days on which we recite Yehi Shem instead of Ana, Sepharadim have accepted the Rama's position on this issue. We thus substitute Yehi Shem for Ana both on Lag Ba'omer itself and in Minha on the afternoon before Lag Ba'omer. (Interestingly, Rav Haim Kreiswerth, former Chief Rabbi of Belgium, related that there was a custom in Cracow to visit the grave of the Rama on Lag Ba'omer. The Rama died on Lag Ba'omer, and, furthermore, it was he who first introduced the celebration of this day into Halachic literature, and for both these reasons, it became customary to visit his grave and pray on this day.)Some people have the custom to throw clothing into the bonfires on Lag Ba'omer. This practice commemorates Rabbi Shimon's miraculous survival in a cave for thirteen years, during which time he did not wear clothes, and instead lived under the ground, with only his head above the earth. Rabbi Shimon during this period reached the stature of Adam before his sin, when he did not need clothing. To commemorate his greatness, many people on Lag Ba'omer throw clothing into the fire, recalling the time when Rabbi Shimon did not need to wear clothing.In Eretz Yisrael, it is customary to visit Rabbi Shimon's gravesite at Meron (a mountain in Northern Israel) on Lag Ba'omer. Hundreds of stories have been told of people whose prayers at the site were answered on Lag Ba'omer, including women who had been unable to conceive, and ill patients, whose prayers at Meron on Lag Ba'omer brought them the salvation they needed. It is also considered a Segula ("charm") to purchase beverages for the people who visit Meron on Lag Ba'omer.It is told that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) brought his three-year-old son to Meron on Lag Ba'omer and gave him his first haircut at the gravesite of Rabbi Shimon Bar Yohai. It has thus become customary, following the Arizal's example, to give children their first haircut when they are three years old on Lag Ba'omer at the gravesite of a Sadik, especially of Rabbi Shimon Bar Yohai, a custom known by the Arabic term "Halaka."In general, the evening of Lag Ba'omer is observed as an occasion of music, celebrations and bonfires. In truth, it is likely that Rabbi Shimon would have preferred that we observe the day of his passing by spending it immersed in Torah learning. Nevertheless, as the famous adage establishes, "Minhag Yisrael Torah" – time-honored tradition has the status of Torah, and it has become customary to observe this day as a day of great festivity and celebration in honor of Rabbi Shimon Bar Yohai.

Ben Lesser, a Holocaust survivor born in Cracow in 1928, describes his many ordeals and nearly miraculous survival of the Holocaust as a boy, from the beginning of the war in 1939 to liberation in 1945. Ben founded and runs, with his family, the The ZACHOR Holocaust Remembrance Foundation, dedicated to preserving the memory and spreading awareness of the Holocaust. He published his memoir Living a Life That Matters: from Nazi Nightmare to American Dream in 2012, and it's available for purchase in various formats at his foundation's website. Now in his mid-90's, Ben is still very active as a Holocaust educator, telling his story for groups around the world, mostly on Zoom in recent years. Music: Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Norbert Horowitz: Shtil di Nakht Khane Cooper: Shtiler, Shtiler Norbert Horowitz: Farvos Iz Der Himl Geven Nekhtn Loyter Chava Alberstein: Zog Nit Keynmol, words by Hirsh Glick, music by Dimitri Pokrass Matele Friedman ז״ל:Es Brent (Words and music by Mordkhe Gebirtig; recorded byThe Yiddish Voice on Jan 1, 2020) Abraham Brun: Vos Darfn Mir Veynen Dudu Fisher: Vu Ahin Zol Ikh Geyn Air Date: April 19, 2023

"Grace is both the beginning and the end."*The practice is due to Grace.The perseverance,the discipline is Grace. Realization is Grace.Grace brought you to your present circumstances, and It's keeping you (t)here, sustaining you, feeding you, and in time, which is sooner than you think,It's carrying you further. Breathe. And let It happen. I Love you, Niknikki@curlynikki.com  Please help me keep the show ad free + Get Merch!▶▶https://www.patreon.com/goodmornings________________________________Today's Quotes:  "Father, I thank you that you have heard Me and I know that you always hear Me."John 11:41-42"Unimaginable the light in the eye!Indescribable the ring in the ear!Incomparable the taste on the tongue!Immeasurable the peace of the inconceivable sushumna nādi!Everywhere you will find Him:In the tiniest particles of dust,In the hard wood, or a tender blade of grass.He is everywhere!The subtle, the imperishable, the unchanging Lord!"- Allama Prabhu"When a pole is being installed, after the installation, they shake the pole to check whether it is rooted well enough or not. Hurt is just that, to see whether you are well established in yourself, whether you are in wisdom or not."-Sri Sri Ravi Shankar "Blessed are those who trust in the Lord, whose trust is the Lord. They shall be like a tree planted by water, sending out its roots by the stream. It shall not fear when heat comes, and its leaves shall stay green... O Lord of hosts, happy is everyone who trusts in you."- Jeremiah 17:7-8; Psalm 84:12"Pray until you see a breakthrough.Pray until the chains fall off.Pray until you hear God's voice."-@strengthinverses"God is my instant, constant, and abundant source of supply."-Eric Butterworth "Grace is both the beginning and the end.*Introversion is due to Grace:Perseverance is Grace;and Realization isGrace."-Sri Ramana Maharshi, Talk 319"When I sing, I don't contrive some image of Maharaj in my head. But I do feel as if I'm singing to that presence, that's what I do, that's what I feel. And so by continually singing to that presence, it deepens my awareness of that, and deepens my entrance into that presence, in which we are all sitting. We're all in that presence - it's like the sky - everything's held within that - there's no where to go - we just have to pay attention. and remember. Which is what the practice is."-Krishna Das"Sometimes you pray and sometimes you are the answered prayer."-@Joenasandiego"Love note:dear friend, you haven't seen the best chapters yet.stay still."-@Joenasandiego"Don't be upset whether people only remember you when they are of need of you. Feel the privilege of being the candle that comes to their mind in their darkest hours."-St. Nektarios of Aegina"What is essential is not finding the Light, but being in the Light, and keeping it within."-Mary the Essene Virgin "Those who sincerely say ‘Jesus, I trust in You' will find comfort in all their anxieties and fears.There is nothing that man needs more than Divine Mercy – that love which is benevolent, which is compassionate, which raises man above his weakness to the infinite heights of the holiness of God."—Pope St. John Paul II. Shrine of Divine Mercy in Cracow, Poland on June 7, 1997Support the show

The Gemara teaches, "Mechabedo Be'hayav Mechabedo Be'moto" – one must give respect to his parents both during their lifetimes and after their passing. There is a disagreement as to whether the requirement to honor parents after their passing is part of the Torah obligation of honoring parents, or a Rabbinic enactment. Clearly, however, one is obligated to continue respecting his parents after they have passed on. This is done in several different ways, such as by lighting a candle in their memory on their Yahrtzeit, performing Misvot in their merit, and reciting Kaddish during the week of the Yahrtzeit.The Shulhan Aruch specifies one particular manner of respecting parents after their passing, namely, adding the words "Hareni Kaparat Mishkabo" after mentioning the parent's name during the first year after his passing. If one cites a Torah thought or a teaching in his father's name, he should say these words, which mean, "I am hereby an atonement for his rest." This means, literally, that the son accepts upon himself whatever punishment the father might deserve to endure in the afterlife. The Poskim point out that this is not really what the child means, because although a child can help bring his parent to the world to come, and save him from Gehinam, it is questionable whether he can take upon himself punishments that the father was to receive. What this means is that the child would be prepared to accept the punishments in his father's place. This is a very meaningful expression of honor, as the son expresses his wish that he could receive whichever punishments the father might deserve in his place."Hareni Kaparat Mishkabo" is said only when one is quoting his father as teaching something, such as a halachic ruling or an insight into proper conduct. When mentioning one's father in other contexts, this is not required. The Rama (Rav Moshe Isserles of Cracow, 1530-1572) adds that this should be said after mentioning one's mother's name, as well, in the feminine form – "Hareni Kaparat Mishkabah." Although one does not normally quote Torah teachings from his mother, this is relevant if one mentions his mother's religious customs and practices, such as when lighting Shabbat candles, separating Hallah, and so on.The requirement to say, "Hareni Kaparat Mishkabo" applies for the entire twelve-month period after a parent's passing. As opposed to the Kaddish recitation, which ends after eleven months, saying, "Hareni Kaparat Mishkabo" continues during the twelfth month. After twelve months, when one mentions his father he should say, "Zichrono Li'bracha" or "Alav Ha'shalom."Summary: The obligation to honor one's parents continues after a parent's passing, and is fulfilled then through the various customs related to the Yahrtzeit, and performing Misvot in the parent's merit. Additionally, for twelve months after a parent's death, whenever one cites a teaching or insight in one's parent's name, he should say after the name, "Hareni Kaparat Mishkabo."

#187.** If you listen on Apple Podcasts please consider rating and reviewing the podcast!**** To support the podcast: https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com**With R' Shimonz Szimonowitz discussing Sefer Igros Sofrim: The Letters of the Eiger - Sofer familiesWe discussed the history of the families and those included in the Sefer (Rav Akiva Eiger, Rav Shlomo Eiger, Rav Moshe Sofer [Chasam Sofer], Rav Avraham Shmuel Binyomin Sofer [Ksav Sofer], Rav Simcha Bunim Sofer [Shevet Sofer], Rav Shimon Sofer of Cracow, and Rav Shmuel Ehrenfeld [Chasan Sofer]), who originally put the letters together, many examples from the Sefer (this was the bulk of our conversation), langauges the letters were written in, pictures included, how the letters are broken up, what was done for the new edition, new material, and much more.The Sefer can be purchased at Biegeleisen or https://alehzayis.com/product/%d7%90%d7%92%d7%a8%d7%95%d7%aa-%d7%a1%d7%95%d7%a4%d7%a8%d7%99%d7%9d/

The Torah obligation of respecting parents, which is included among the Ten Commandments, extends so far that it requires one to avoid disrespecting his parents even if they acted against him. Even if one's father threw his wallet into the ocean, he may not react angrily or embarrass his father. The father in such a case certainly bears liability, and the child is fully entitled to take the father to Bet Din and demand that his financial loss be compensated, but even so, he may not humiliate or speak angrily to his father. Another case mentioned in Halachic sources is where a parent publicly went up to the child, tore his clothing and humiliated him. The obligation of respecting parents requires the child to remain silent and not cause the parent humiliation in return.However, the obligation of respecting parents does not require one to lose money for the sake of showing his parents respect. Thus, for example, if one sees his father planning to throw his wallet into the ocean, he is fully entitled to try to convince the father not to, and, as mentioned, he is entitled to take the father to Bet Din after the fact.In light of this Halacha, the Rabbis noted a question that arises from the famous story told in the Gemara of Dama Ben Netina, a non-Jewish jeweler in Ashkelon, who turned down a lucrative deal out of consideration for his father. The Gemara relates that the Jews approached Dama to purchase a certain precious stone that was needed for the Kohen Gadol's breastplate, and Dama refused to sell it to them, because the key to the safe was under his father's pillow, and his father was sleeping. In the end, Dama was rewarded for his sacrifice with the birth of a Para Aduma (red heifer), which he sold to the Jews for a large sum. The question arises as to why Dama did not wake up his father in order to avoid the loss of this lucrative deal, given that the command to respect parents does not require losing money.The Ran (Rabbenu Nissim of Gerona, Spain, 1320-1376) offered two answers to this question. First, he explained that although one does not have to lose money for the sake of showing his parent respect, he is required to sacrifice money to avoid causing his parent distress. Therefore, Dama forfeited a lucrative transaction in order to avoid causing his father distress by waking him. Secondly, the Ran writes, a distinction exists between sacrificing money and sacrificing a profit. Dama did not lose money he already owned, but rather an opportunity to earn more money, and this sacrifice is, in fact, required for the sake of respecting one's parent.On this basis, the Rama (Rav Moshe Isserles of Cracow, 1530-1572) writes that one must be prepared to forfeit money-making opportunities for the sake of respecting his parent. Although the Misva of honoring parents does not require losing money for the sake of one's parents' honor, it does require losing profitable opportunities for the sake of one's parents' honor.Summary: The Torah obligation to respect one's parents goes so far as to require silence if one's parent caused him financial damage or embarrassment, though in such a case the child may take the parent to Bet Din to demand compensation. One is not required to lose money for the sake of respecting his parents, but he is required to forego on profitable opportunities for the sake of respecting his parents.

Many people use olive oil for Shabbat candles (which is, indeed, the preferred manner of observing the Misva), pouring the oil into glass cups and then placing a wick. The question was raised concerning the permissibility of adding some water to the bottom of the glass cup. For example, if a woman does not have a large amount of oil to use, she might want to pour some water to lift the oil and wick so that the wick protrudes above the rim of the cup, making it easier for her to light it. Assuming, of course, that this is done before Shabbat, would this be permissible?This issue is discussed by the Shulhan Aruch (Orah Haim 265:4), who writes that if one's intention when pouring the water into the oil cup is not to cause the flame to be extinguished sooner, then this is permissible. As long as one does not pour the water for the purpose of hastening the extinguishing of the flame, he may add the water, and thus it would be permissible to add water for the sake of lifting the wick. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) disagrees, citing authorities who allow adding water even for the purpose of having the fire extinguish sooner, since the extinguishing is done indirectly. Regardless, even according to the Shulhan Aruch, it would certainly be permissible to add water to the oil cup for the sake of elevating the wick.Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in his work Or Le'sion (vol. 2, 18:17), addresses the question of whether this Halacha applies also to one who adds water in order to prevent the glass cup from becoming very hot and cracking. He cites some authorities who claimed that adding water for this purpose is akin to adding water for the purpose of causing the flame to extinguish, and is thus forbidden. Hacham Ben Sion, however, disagrees, arguing that these cases are very different from one another. In his view, as long as the intent is not for the candle to extinguish sooner, one may add water, even for the purpose of maintaining the glass' temperature. He adds that we may also take into account the Rama's ruling, that regardless of one's intent it is permissible to add water to the cups. The final Halacha, then, is that one may add water before Shabbat to the oil cup in order to avoid cracking. By the same token, it would be permissible to add water in order to prevent the glass from blackening.Summary: One may add water before Shabbat to the glass oil cups of the Shabbat candles, such as to prevent the cups from cracking or blackening, as long as this is not done for the purpose of having the candles go out sooner.

Learn Polish in a fun way with short Episodes. On this episode we talk about  Dworzec kolejowy - Railway station.     Find all Graphics to freely Download https://www.facebook.com/learnpolishpodcast     Start Your Own Podcast + Social Media & Donations https://bio.link/podcaster     All other Social Media & Donations https://linktr.ee/learnpolish   Spotify https://open.spotify.com/show/0ZOzgwHvZzEfQ8iRBfbIAp   Apple https://podcasts.apple.com/us/podcast/learn-polish-podcast/id1462326275   To listen to all Episodes + The Speaking Podcast + The Meditation Podcast + Business Opportunities please visit http://roycoughlan.com/ ===================================== 1st Episodes https://learnpolish.podbean.com/page/35/ ===================================== Now also on   Bitchute https://www.bitchute.com/channel/pxb8OvSYf4w9/   Youtube https://www.youtube.com/channel/UC9SeBSyrxEMtEUlQNjG3vTA   To get Skype lessons from Kamila or her team please visits http://polonuslodz.com/  -------------------------------------------------- In this Episode we discuss:   Pociąg - Train   Dworzec kolejowy - Railway station   Czy to jest pociąg do Warszawy? - Is this a train to Warsaw?   Szukam konduktora - I'm looking for a conductor   Konduktor sprzedaje i sprawdza bilety - The conductor sells and checks tickets   Dokąd jedzie ten pociąg? - Where is this train going?   Z którego peronu odjeżdża pociąg? - Which platform does the train leave from?   Czy możemy zamienić się miejscami? - Can we switch places?   Czy to miejsce jest wolne? - Is this seat free?   Czy mogę tu usiąść? - Can i sit here?   Przepraszam, czy mogę otworzyć / zamknąć okno? - Excuse me, can I open/close the window?   O której będziemy w Krakowie? - What time will we be in Cracow?   Przesiadka - Change   Jaka jest następna stacja? - What's the next station?   Pociąg kończy bieg - The train finishes road   Pociąg się spóźnia - The train is late --------------------------------------------------------------- If you would like Skype lessons from kamila or her team please visit http://polonuslodz.com/   All Polish Episodes / Speaking Podcast / Meditation Podcast / Awakening Podcast/ Polish Property & business Offers - http://roycoughlan.com/   All Social Media + Donations https://linktr.ee/learnpolish   Start your own Podcast    https://bio.link/podcaster   Please Share with your friends / Subscribe / Comment and give a 5* Review  - Thank You (Dziekuje Bardzo :) )   #learnpolish #polishpodcast #learnpolishpodcast #speakpolish

First he learned the Gemara by itself, and he was always מְכַוֵּן לְפֵרוּשׁ רַשִׁ"י. Hence his מְגִנֵּי שְׁלֹמֹה