Podcasts about eliyahu

DISCLAIMER: We graciously welcome guests and organizations who may have shared opposing viewpoints on a variety of topics, so as to not perpetuate an echo chamber environment. We recognize we will not align on every topic with every guest we invite. Bruchim does not endorse other stances and philosophies we have shared in various episodes of our podcast. We encourage respectful discourse, and we are grateful for the opportunity to have interviewed Eli.In part two of our Circumcision series, we are joined by a Jewish man! Rarely do we ever have a man on our podcast, but because this is a practice performed on men— and often times, Jewish men— we needed to hear Eli's takes directly from the source.Eli Ungar-Sargon is the Founding Executive Board member of the non-profit, Bruchim, and host of the Bruchim podcast. Eli grew up in an Orthodox Jewish family in Brookline, MA. At the age of 13, he and his family moved to Israel, where he later decided not to serve in the Israel Defense Forces. Instead, he chose to study medicine in the UK. Three years into his medical degree, Eliyahu shifted his focus to filmmaking. After earning two degrees from the School of the Art Institute of Chicago, he completed his first feature-length documentary, Cut: Slicing Through the Myths of Circumcision.Bruchim's mission is to advocate for non-circumcising Jews in Jewish life, and to educate about the rich diversity of Jewish perspectives on circumcision and its alternatives.We discuss:What was the pivotal moment that shaped Eli's opinion about circumcision?Can you still be considered Jewish if you are not circumcised?What's the alternative to a bris?How do Eli's personal views about circumcision compare to Bruchim's views as an organization?Is there a positive trend of Jewish families globally opting out of circumcision?How to be critical of circumcision without entering antisemitic territory?What are common antisemitic tropes about circumcision?How do you have tough conversations with other members of the tribe about circumcision?Check out Bruchim's resources hereListen to the Bruchim podcast hereWatch Eli's documentary hereUniversity Lecture on Circumcision led by Ryan McCallister, PhDSupport the showJOIN OUR NEW, PRIVATE COMMUNITY! DONATE (Thank you!!

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Shemini | The Sound of Silence: Vayidom Aharon, by Rav Yitzchak Etshalom How are we to understand Aharon's silence? Aharon's reaction to the death of his sons, Nadav and Avihu, is summarized in two words: וידם אהרן. Translation, meaning and implications of these two words are the fodder for much exegetic and homiletic analysis. A survey of the uses of the word דום and דמם throughout Tanakh allows us a glimpse to a possible holistic meaning that fits Aharon's reaction as well as the sun's stopping for Yehoshua and the קול דממה דקה heard by Eliyahu. Source sheet >>

***CORRECTED TRANSCRIPT*** Welcome to a special edition of Perek Shira. In the introduction to Perek Shira , it says about David Hamelech, that when he finished sefer Tehilim , זחה דעתו עליו/ He became a little proud, and said, Hashem, is there any creature in the world that says more songs than I do? At that moment, a frog appeared, and told David, אל תזוח דעתך עליך , Don't be proud, I say more songs than you do. I'm involved in a great Mitzvah. On the edge of the river, there is a certain creature, and when he's hungry, he eats me, and that's the Mitzvah that I do. That's the basic message of Chazal. Very strange. What exactly is going on over here? The frog is greater than David Hamelech? What does that mean? The Zohar HaKadosh, in Pinchas 232B cites this story as well, but with a different response from the frog, which is, " David, don't be proud. I do more than you, because I was Moser Nefesh on the command of my Creator. When it came to the plague of frogs, I jumped into the ovens, and I was Moser Nefesh ." The frog actually does sing all day, it's croaks all day. It could be that in the merit of his Mesirut Nefesh, he's the ultimate singer. The Mabit , in his commentary, brings this down as well. The Zohar says at that moment, David Hamelech said this song in Tehilim 131,1 lה' לא גבה לבי, לא רמו עיני, My heart is not arrogant, my eyes are not lifted up . So let us understand, what is this great song of the frog? The sefer Imrei Emet on Parashat Vaera brings down from the Tanna D'veh Eliyahu , that the Hebrew word for frog צפרדע Sefardea , is a contraction of two words, ציפור, a bird , that has דעה , that has understanding . It's Bird because the frog is always flying around, but what is his דעת ? The Imrei Emet says that the ultimate level of Da'at , the highest level of intellect, is when a person is Moser Nefesh , when he jumps into the fire. Avraham Avinu was the one that recognized his Creator, and he was the first one to jump into the fire. What does that mean? The Meshech Chochma in Shemot 35,30 explains something fascinating. The chief architect of the Mishkan was Betzalel Ben Ouri, Ben Chur. And what happens to him? Hashem filled him with all knowledge in the world. Why was he zocheh to that? Says the Meshech Chochma, Mesirut Nefesh . When a person jumps into a fiery furnace, it is the ultimate shutting off of one's brain- not thinking, just trusting Hashem. Hashem says it's right, so I'm doing it. Chur was Moser Nefesh at the Chet HaEgel . He made a protest and they killed him. This is not something philosophical. Philosophically, would you say, For this one second, I'm giving up my whole life and all the things that I could do ? No . The Chasid Yaavetz says that in the times of the Spanish Inquisition, those that were tainted by philosophy did not withstand the test and became Moranos. The simpler people jumped in, because with too much philosophy, you're not going to do it. But, says the Meshech Chochma , that is the ultimate Da'at . The ultimate level of understanding is knowing, I don't understand, I'm going to dive in and do what God says . That's why Chur had a great-grandson, Betzalel , who was so full of wisdom. So, ציפור דעה, the message of the frog is, he jumps in and he is Moser Nefesh , and that's the greatest Shira . Furthermore, the sefer Shem M'Shimon quotes from a sefer Baalei Chayim by Rav Klonimus, that says that the frog did something earlier in history that caused it to merit to be the first creature in the plagues, after the blood. When Nimrod threw Avraham into the fiery furnace, the frogs jumped in and squirted water to try to cool down the fire to save Avraham. Additionally, when Chananiah, Mishael and Azariah questioned whether they should jump into the fiery furnace, they said, " If the frogs did it, surely we should do it." So the frogs are the messengers of Moser Nefesh . The chiddush here is that the song of creation is not necessarily the outward , loud song. Mesirut Nefesh, even in privacy, creates a great song. The Midrash tells us that there were two approaches (Bereshit 71,5) The approach of לאה was called פלח הודיה. She took the unit of praise, and out of her came Yehuda who praised, David Hamelech who praised, and Daniel…all of her children were praisers. Rachel, on the other hand, took the unit of being quiet. She didn't say when the signs were given over to Leah. Her child, Binyamin his stone is ישפה ,. יש פה He could have revealed the sale of Yosef, but he didn't. Esther, who comes from Shaul, and Shaul…They're quiet, undercover people. Whose Mesirut Nefesh is greater? Interestingly, when it comes to the splitting of the sea, Nachshon, who comes from Yehuda jumps in and splits the sea. But behind the scenes we know, that it says, the sea saw something and ran . What did it see? It saw the bones of Yosef. It says, the sea ran away because he ran away, and the sea split. So who split the sea? Nachshon, yes, on the outside. But behind the scenes, the quiet, self-control, Mesirut Nefesh of Yosef did it. As the Rambam in Yad Hazaka , in the laws of Yesodeh HaTorah , chapter 5, Halacha 10, says, that when a person does a sin in public, it's called Chillul Hashem B'Rabim. And he says, But קול הפורש מעבירה, someone that stays away from a sin, and does it, not out of fear, not for honor, but only because God said so, like Yosef HaSaddik, that controlled himself from the wife of his master, this is a kiddush Hashem. So there are two types of Kiddush Hashem. There's a Kiddush Hashem in public, and there's a Kiddush Hashem in private. The Mesirut Nefesh that doesn't make the big, loud noise, still does something. That's the message of the frog. Yes, there are great songs that we hear, but there are songs that we don't hear, of those people that just jump into the fiery furnace. There's a great story that is told over, of a man, Joe, who was a very successful Israeli, the son of Holocaust survivors. He rose from a childhood of poverty, in the mid-80s, and built up a huge, successful high-tech company. One day, his wife called, asking to pick up some meat on his way home from the office. He stopped at a trendy take-out place, to order what they called in, Israel Basar Lavan/white meat, which is code for חזיר, pork. As he stood in line, he began to feel uneasy. He began to remember a story he had heard from his parents. He always knew the story, but now it took on a heightened meaning. Joe's maternal grandfather was Rav Shraga Feivel of Hungary. Rav Shraga Feivel was captured by the Nazis, about a year before the war ended, and imprisoned as a slave in a slave labor camp. After a year, Rav Shraga Feivel was about to be freed. The war was over, and the Allied forces were going from camp to camp, liberating the prisoners. They could already see the smoke of the Allied forces marching their way. Freedom was mere hours away. At that moment, the head SS officer gathered the Jewish prisoners together and announced, The war has ended. In a few hours, you'll be free. All but you, he said, pointing to Rav Shraga Feivel. You must pass one more test. You must eat this piece of pig's meat. Only then will you be allowed to go free. Refuse it, and I'll shoot you in the head right here and now. The tension was so thick, you could cut it with a knife. Rav Shraga Feivel had been meticulous all through his days at the camp, not to eat unkosher meat. He didn't even eat soup, which might contain meat. Rav Shraga Feivel proclaimed, I will not eat chazir-flesh /I will not eat pork. A shot rang out, and Rav Shraga Feivel soul was returned to its creator. And now, 40 years later, Rav Shraga Feivel's grandson stood thinking to himself, I'm waiting in line to pay money to eat that which my grandfather gave his life not to consume? All he had to do was eat that one small piece of pork, and he'd be set free! He'd be allowed to return to his family, yet he wouldn't do it. I have everything. I'm free to live with my family. I have anything I want, yet I'm about to purchase this meat?Either my grandfather was crazy, or I'm crazy. And I cannot believe that he was crazy, thought Joe, as he got off the line and went to buy dinner elsewhere. When he got home, he spoke to his wife about his feelings and the emptiness he had been experiencing. They both had to acknowledge that despite all their material prosperity, a certain spiritual emptiness gnawed at him. They were missing something, but never knew exactly what. They spoke for a long time about values and what is important in life. They decided to attend an Arachim seminar. Joe was enthralled by the seminar. It penetrated the murky mysteriousness of God, Torah, and Judaism. It rocked his world and shook his soul. Who was that Joe? That Joe was well known as Yossi Wallis. He eventually became the CEO of the Arachim organization and built it to a huge movement of Baaleh Teshuva. Tens of thousands of Jews have already come back. We ask ourselves, what did this man, Rav Shraga Feivel, accomplish by dying and not living the rest of his life for that moment of Kiddush Hashem, shutting off his brain? He got a grandson full of Da'at and Chochma . And that's the Song of the Frog. *If you're interested in learning more about Yossi Wallis, there's a book written about him written by Rav Nacan Seltzer called Incredible , a bestseller by Artscroll. Have a wonderful day.

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On this episode, host Sagi Eliyahu is interviewed by Kelly Eliyahu, Senior Director of Product Marketing at Salesforce, to celebrate Tonkean's 10-year anniversary. In a rare role reversal, Co-Founder and CEO, Sagi, reflects on the vision that started it all, the obstacles overcome and the future Tonkean is building toward. From early product pivots to landing some of the world's biggest enterprise logos, the episode offers founders, operators and tech leaders a real look into scaling with conviction and evolving ahead of the curve.Key Takeaways:(04:12) Process orchestration bridges gaps between human collaboration and technology.(06:33) AI advancements enable better alignment between human needs and systems.(09:02) The market now values orchestration and automation more than ever.(12:15) Pivoting strategies is essential to meet market expectations effectively.(14:04) Operations teams play a critical role in modern business success.(18:45) Reframing ideas in familiar terms can unlock support and growth.(23:29) Personal resilience often parallels entrepreneurial challenges and milestones.(25:06) Entrepreneurs should focus on asking the right questions, not easy answers.(33:06) Trust from leading organizations reflects the value of innovative solutions.(37:01) The future of work lies in transforming how enterprises interact with software and AI.Resources Mentioned:Sagi Eliyahuhttps://www.linkedin.com/in/eliyahusagi/Tonkeanhttps://www.tonkean.comSalesforcehttps://www.salesforce.com/Gonghttps://www.gong.io/This episode is brought to you by Tonkean.Tonkean is the operating system for business operations and is the enterprise standard for process orchestration. It provides businesses with the building blocks to orchestrate any process, with no code or change management required. Contact us at tonkean.com to learn how you can build complex business processes. Fast.#Operations #BusinessOperations

**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.

Inner Wisdom of Pesach:Tzfon /Beirach. Cup of Eliyahu/Elijah /צפון ברך (Lec 7)

Fluent Fiction - Hebrew: Resilience and Unity: Saving Lives Amidst Passover Turmoil Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2025-04-10-22-34-02-he Story Transcript:He: במהלך ימי הפסח, בשדה פרחוני גדול, הוקמה תחנת חירום רפואית.En: During the days of Passover, in a large flowering field, a medical emergency station was established.He: אוהלים לבנים התפרשו בשדה, ורוח אביבית הקיפה את המקום, מכה בעדינות בבדים.En: White tents spread out across the field, and a spring breeze enveloped the place, gently striking the fabrics.He: בתוך האוהלים, הייתה אווירה לחוצה אך נחושה.En: Inside the tents, there was a tense yet determined atmosphere.He: כוחות הרפואה שם לא נחו לרגע.En: The medical forces there did not rest for a moment.He: נֹעה, אחות מסורה, עבדה שם.En: Noa, a dedicated nurse, worked there.He: ליבתה הגדול ונכונותה לעזור בלטו, במיוחד כשהחג בעיצומו ואנשים רבים לא היו זמינים לסייע.En: Her big heart and willingness to help stood out, especially when the holiday was at its peak and many people were unavailable to assist.He: היא ידעה שזה יכול להיות הזמן הכי קשה בשנה, אבל דווקא חג הפסח נתן לה כוח.En: She knew this could be the hardest time of the year, but Passover gave her strength.He: ביום הראשון של החג, הגיע לבית החולים אדם עם תגובה אלרגית חמורה.En: On the first day of the holiday, a man arrived at the hospital with a severe allergic reaction.He: קראו לו אליהו, והוא נזקק מיד לניתוח חירום כדי להציל את חייו.En: His name was Eliyahu, and he immediately required emergency surgery to save his life.He: המקומות בבית החולים היו עמוסים מעל ומעבר עם חולים נוספים שנכנסו במהלך החג.En: The hospital was overflowing with additional patients who entered during the holiday.He: המשאבים והכוח אדם היו מוגבלים ביותר.En: Resources and manpower were extremely limited.He: נֹעה ראתה את דחיפות המצב בעיניים.En: Noa saw the urgency of the situation in his eyes.He: היא לא היססה.En: She did not hesitate.He: היא מיידית פנתה לטלפון והתקשרה אל תמר, רופאה מנוסה שיצאה לימים של חופשה.En: She immediately picked up the phone and called Tamar, an experienced doctor who was on a holiday break.He: היא ידעה שתמר אולי תהיה בלתי זמינה בשל החג, אך האמינה שהיא תבין את חשיבות הסיטואציה.En: She knew that Tamar might be unavailable due to the holiday, but she believed she would understand the importance of the situation.He: באותו הזמן, נֹעה החלה לארגן משאבים מחדש.En: At the same time, Noa began to reorganize resources.He: היא הסתכלה מסביבה וחשבה: איפה אפשר לקצץ כדי להציל את חייו של אליהו?En: She looked around and thought: where can I cut back to save Eliyahu's life?He: היא נעה בין האוהלים, חילקה מחדש ציוד ותרופות כדי לוודא שאליהו יקבל את כל הנדרש.En: She moved between the tents, redistributing equipment and medication to ensure Eliyahu received everything necessary.He: בתוך זמן קצר, תמר אכן הגיעה.En: In no time, Tamar did arrive.He: ההחלטה של נֹעה להזעיק אותה התגלתה כהחלטה הכרחית.En: Noa's decision to summon her proved to be essential.He: תמר ניגשה מיד לעבודה.En: Tamar immediately got to work.He: יחד, הן הצליחו לייצב את אליהו לפני שניגשו לניתוח החיוני.En: Together, they managed to stabilize Eliyahu before moving on to the critical surgery.He: הרגע היה מתוח.En: The moment was tense.He: אך בעזרת ידיעתן ונחישותן, אליהו עבר את הניתוח בשלום.En: But with their knowledge and determination, Eliyahu came through the surgery safely.He: המתחים בבית החולים התחילו לשאֵר כאשר עוד צוות רפואי הצטרף ועזר להקל על העומס.En: The tensions in the hospital began to ease as more medical staff joined and helped relieve the pressure.He: בסופו של דבר, נֹעה הרגישה את תחושת הסיפוק.En: In the end, Noa felt a sense of satisfaction.He: היא למדה שיכולת ההנהגה והבקשה לעזרה הם חלקים בלתי נפרדים של עבודת צוות מוצלחת.En: She learned that leadership ability and asking for help are integral parts of successful teamwork.He: והכי חשוב, הצלחתם להציל חיים בזכות מאמץ משותף.En: Most importantly, they succeeded in saving a life thanks to a joint effort.He: השמש החלה לשקוע על השדה, ותחושת תדהמה ומסירות נשמרה בליבה של נֹעה.En: The sun began to set over the field, and a sense of awe and dedication remained in Noa's heart.He: החג המשיך, והיא התכוננה למשמרות נוספות בידיעה שהיא תוכל להתמודד עם כל קושי שיבוא לפניה.En: The holiday continued, and she prepared for additional shifts, knowing she could handle any challenge that lay ahead. Vocabulary Words:flowering: פרחוניenveloped: הקיפהfabrics: בדיםdetermined: נחושהdedicated: מסורהwillingness: נכונותunavailable: בלתי זמינהallergic reaction: תגובה אלרגיתoverflowing: עמוסים מעל ומעברresources: משאביםurgency: דחיפותreorganize: לארגן מחדשredistributing: חילקה מחדשessential: הכרחיתstabilize: לייצבtensions: מתחיםrelieve: להקלsatisfaction: תחושת הסיפוקleadership: יכולת ההנהגהintegral: בלתי נפרדיםawe: תדהמהemergency: חירוםholiday: חגmanpower: כוח אדםsummon: להזעיקcritical: חִיוּנִיsuccessfully: בהצלחהhandle: להתמודדchallenge: קושיBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Siyum Sanhedrin is sponsored in loving memory of Anita Dinerstein by her children and grandchildren on her second yahrzeit. "Her dedication to learning, interpersonal connection and creation of community has been a model for us as we have learned Sanhedrin and the rest of Nezikin." Siyum Sanhedrin is sponsored by Jeff and Jill Shames in memory of Jill's mother, Seena Baker, שפרה בת ברכה וזאלה. Ten years on, love beyond words from your children, your children's children and your children's children's children. What happens to all the items in a city of idol worshippers that have some level of sanctity to them? Can the destroyed idolatrous city be used for gardens and fields or can it never be rebuilt for any purpose? The city of Jericho can also never be rebuilt. In the book of Kings, it is told that Chial rebuilt Jericho and his sons were killed, as per Joshua's curse. The Gemara explains that he rebuilt a different city but called it Jericho, which was forbidden as well. This story was a lead-in to the drought in the time of Achav when Eliahu received the "key" for rain from God and brought a drought. How did God manage to get the key back from Eliyahu and end the drought? The masechet ends with a discussion of righteous and evil people and their effects on the world.

Siyum Sanhedrin is sponsored in loving memory of Anita Dinerstein by her children and grandchildren on her second yahrzeit. "Her dedication to learning, interpersonal connection and creation of community has been a model for us as we have learned Sanhedrin and the rest of Nezikin." Siyum Sanhedrin is sponsored by Jeff and Jill Shames in memory of Jill's mother, Seena Baker, שפרה בת ברכה וזאלה. Ten years on, love beyond words from your children, your children's children and your children's children's children. What happens to all the items in a city of idol worshippers that have some level of sanctity to them? Can the destroyed idolatrous city be used for gardens and fields or can it never be rebuilt for any purpose? The city of Jericho can also never be rebuilt. In the book of Kings, it is told that Chial rebuilt Jericho and his sons were killed, as per Joshua's curse. The Gemara explains that he rebuilt a different city but called it Jericho, which was forbidden as well. This story was a lead-in to the drought in the time of Achav when Eliahu received the "key" for rain from God and brought a drought. How did God manage to get the key back from Eliyahu and end the drought? The masechet ends with a discussion of righteous and evil people and their effects on the world.

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

Today's Sicha in honor of Yud Alef Nissan is sponsored by women who want to continue Going & Growing with these Sichos ~ getting them spread all over the world!!!Thank you to...Eliza Caplan in the z'chus of her daughter Elka Rachel bas Phivel Gedalah in honor of her first yahrtzeit yesterday, and her birthday 13 nissanMiriam Lipsker wishing aHappy birthday to her daughter, campus shlucha, Freyda Lipsker, Freyda bas Chaya Miriam, may it be a shnas bracha v'hatzlacha & pure joy!A listener in honor of the Rebbe's birthday, may he have the brachos of the geulah shleima mamosh!A listener in honor of the birthday of Mazal Chaya Mushka bas Esther, she should have a personal geulah!Chanale Altein in honor of her grandmothers yahrtzeit on 9 nissan, Freyda Menia bas Ephraim Shmuel, may she have endless nachas from her family!Brocha Feiner, in honor of her Bubbys yahrtzeit on yud alef nissan, may she have endless nachas from her family!SICHA SUMMARY:We have 4 cups at the Seder, there is an inyan of a 5th cup. The 5th cup is not like the 4. It is reliant on you having reached this high level of Avodah (very likely not so attainable). I am not that great & won't really be able to reach such a level at my seder, but we are the Rebbe's generation!!! We don't do the 5th cup, we do Eliyahu Hanavis Cup! We enjoy our Seder ready to greet Moshiach! With our unlocked doors we welcome Eliyahu in & we are so ready to run outside to greet Moshiach! This Eliyahu's cup is worthy for every Jewish home! It is connected to the deep Emunah we have that Moshiach is coming!(Chelek Chof Zayin, page 48)*This is the cropped Audio of the Rebbes Kapital, Intro, Learning in Honor of & Mrs Schapiro's Sicha*FIND THE FOLLOWING FULL PROGRAM IN an episode titled "Yud Alef Nissan PLS Farbrengen Full Hour"Welcome & Tehillim with Sara MorozowTzedaka & Weekly Sichos Introduction with Etty SchwartzPesach Sicha - our Seders ready for Eliyahu with doors unlocked to bring him in & to run out to greet Moshiach! with Fruma SchapiroSicha Poem by Mushka Lishner Sicha Inyan by Esti MorosowWrap it All Up with Rivky Slonim of Project Likkutei SichosL'chaim! with Mrs. Leah Wilhelm

Sanhedrin 113 : Marc Chipkin : 2025-04-09 Property escaping destruction of an idolatrous city. Joshua's curse over rebuilding Jericho is fulfilled. Eliyahu and the key of rain.

When did the custom of Eliyahu's cup at the Seder begin? (And is it the same as the 5th cup the Rambam describes?)

In this episode, Dr. Yael Ziegler shares her thoughtful and layered approach to the study of Tanakh. Known for her deep literary readings and her commitment to both peshat and the broader interpretive tradition, she explains how elements like structure, repetition, and intertextuality shape her analysis of the biblical text. We explore her perspective on Midrash—not as a rewriting of the narrative, but as a sophisticated form of interpretation. Hazal, she explains, were keen readers of both peshat and derash, and even midrashim that appear far from the plain meaning often reflect a deep sensitivity to language, themes, and textual echoes found elsewhere in Tanakh. These interpretive moves open up new layers of meaning while remaining anchored in the biblical text. Dr. Ziegler illustrates this approach through striking examples involving Rachel and Leah, Moshe, Eliyahu, and more. She also reflects on the role of classical commentators like Rashi, Ibn Ezra, Radak, and Ramban, pointing out that these thinkers were highly attuned literary readers—even without the benefit of the modern tools we rely on today. Their insights continue to offer profound guidance in how we read and engage with Tanakh. Toward the end of the episode, Dr. Ziegler briefly touches on her book Ruth: From Alienation to Monarchy, and how it exemplifies her broader methodology: combining rigorous textual analysis with a deep respect for tradition. This conversation offers a window into a kind of Tanakh study that is both intellectually grounded and deeply rooted in the interpretive legacy of our tradition.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh and to the neshama of Meir ben Moshe a'h — Abdolrahim Ilian, the late father of our dear friend, Rod Ilian. ---• Bio: Dr. Yael Ziegler is the Rosh Batei Midrash and Academic Director of Matan and an Assistant Professor in Tanakh at Herzog College. She received her BA from Stern College and an MA and Ph.D. in Bible at Bar Ilan University. Dr. Ziegler has lectured widely on various Tanakh topics in Israel, the United States, Canada, South Africa, Australia, and Europe. Dr. Ziegler is the author of Promises to Keep: The Oath in Biblical Narrative and Ruth: From Alienation to Monarchy, which has been translated into Hebrew. Her book: Lamentations: Faith in a Turbulent World was released in June, 2021 and is currently being translated into Hebrew. She is now working on a book on Exodus.---Speaker's Resources• Get her books here: https://www.amazon.com/stores/author/B001JOMV9O/allbooks?ingress=0&visitId=ac94d9f2-8a22-4bf3-b6d2-c69c11e40020&ref_=sr_ntt_srch_lnk_1&ccs_id=c22bbbf3-ea51-4a71-84f2-c838544a8a2e---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

“Eliyahu, come on in!” What's the origin of the idea that Eliyahu the Prophet shows up at every Seder around the time of Barech? And is that really why we pour an extra cup of wine and open the door? Join Rabbi Uri Cohen in exploring the development of a popular tradition.

Full TorahAnytime LectureVideo or AudioMore classes from R' Ephraim Eliyahu Shapiro⭐ 2,315

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. 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

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices

Full TorahAnytime LectureVideo or AudioMore classes from R' Eliyahu Maksumov⭐ 2,312

Today's daf is sponsored by Hillel Gray in loving memory of Raizel Shoshana bat Rachel Perel on her shloshim. "She loved reading, teaching others to read, and Jewish education."  Today's daf is sponsored by Abby Flamholz in honor of her daughter in law Sigal’s hebrew birthday. "She continues to be a constant inspiration to me and especially to her daughters and husband. Happy birthday Sigal!"  The sages extensively discuss various signs, both auspicious and ominous, that are believed to herald the coming of the Messiah. Rabbi Yochanan explained the Messiah will arrive during an era that is either entirely virtuous or completely corrupt. This binary perspective highlights the spiritual extremes that might precipitate messianic redemption. The prophetic texts contain seemingly contradictory verses, such as "It will come in its time, I will hurry it." Rabbi Yehoshua ben Levi resolves this apparent contradiction by explaining that the timing of the Messiah's arrival depends on the generation's spiritual merit. If the generation proves worthy, God will accelerate the redemption; if not, it will unfold according to the predetermined time. Why is the Messiah depicted as arriving on a donkey rather than a more noble animal like a horse? In an aggadic story, Rabbi Yehoshua ben Levi encounters Eliyahu at the entrance to Rabbi Shimon bar Yochai's cave. He seeks answers about whether he will enter the world-to-come and the timing of the Messiah's arrival. Eliyahu directs him to the entrance of Rome, instructing him to seek out and directly ask the Messiah. In a parallel account, Rabbi Yosi ben Kisma's students similarly inquire about the anticipated redemption. Some rabbis acknowledge the inevitability of the Messiah's arrival but express trepidation about witnessing this momentous event. They fear that their personal sins might cause them to be consumed in the "chevlei mashiach" - the birth pangs of the messianic era. While they recognize that good deeds and Torah study offer spiritual protection, they remain acutely aware that sin can precipitate divine judgment. Intriguingly, the Messiah's name itself becomes a matter of interpretive tradition. In each beit midrash they named the future redeemer with a name that resonated with their own teacher's name.  

Today's daf is sponsored by Hillel Gray in loving memory of Raizel Shoshana bat Rachel Perel on her shloshim. "She loved reading, teaching others to read, and Jewish education."  Today's daf is sponsored by Abby Flamholz in honor of her daughter in law Sigal’s hebrew birthday. "She continues to be a constant inspiration to me and especially to her daughters and husband. Happy birthday Sigal!"  The sages extensively discuss various signs, both auspicious and ominous, that are believed to herald the coming of the Messiah. Rabbi Yochanan explained the Messiah will arrive during an era that is either entirely virtuous or completely corrupt. This binary perspective highlights the spiritual extremes that might precipitate messianic redemption. The prophetic texts contain seemingly contradictory verses, such as "It will come in its time, I will hurry it." Rabbi Yehoshua ben Levi resolves this apparent contradiction by explaining that the timing of the Messiah's arrival depends on the generation's spiritual merit. If the generation proves worthy, God will accelerate the redemption; if not, it will unfold according to the predetermined time. Why is the Messiah depicted as arriving on a donkey rather than a more noble animal like a horse? In an aggadic story, Rabbi Yehoshua ben Levi encounters Eliyahu at the entrance to Rabbi Shimon bar Yochai's cave. He seeks answers about whether he will enter the world-to-come and the timing of the Messiah's arrival. Eliyahu directs him to the entrance of Rome, instructing him to seek out and directly ask the Messiah. In a parallel account, Rabbi Yosi ben Kisma's students similarly inquire about the anticipated redemption. Some rabbis acknowledge the inevitability of the Messiah's arrival but express trepidation about witnessing this momentous event. They fear that their personal sins might cause them to be consumed in the "chevlei mashiach" - the birth pangs of the messianic era. While they recognize that good deeds and Torah study offer spiritual protection, they remain acutely aware that sin can precipitate divine judgment. Intriguingly, the Messiah's name itself becomes a matter of interpretive tradition. In each beit midrash they named the future redeemer with a name that resonated with their own teacher's name.  

Full TorahAnytime LectureVideo or AudioMore classes from R' Ephraim Eliyahu Shapiro⭐ 2,305

Is there truth in the world? Rava thought not, until he encountered one truth-telling sage and heard his story of truth-tellers, and how that sage's own lie was his downfall. Also, a story about Eliyahu, in the exploration of the messianic time to come -- including a good deal of calculation and supposition regarding when it will happen. Plus, the discovery of a scroll written in Hebrew that had been found among the treasures the Romans took from Jerusalem, in their conquest. And it too has predictions for the future and end of the world.

This episode explores the life and background of Ovadiah Hanavi (Obadiah), beginning with his ancestry and early years in the shadow of the wicked Omri dynasty. It highlights Ovadiah's quiet heroism, including hiding a hundred prophets during King Achav's reign and borrowing money with interest to save them. The episode builds toward the dramatic moment when Ovadiah meets Eliyahu Hanavi during a time of famine and national crisis.00:00 - Intro00:58 - Ovadiah's Ancestry02:31 - Early Life of Ovadiah04:45 - The Dynasty of Omri09:39 - King Achav14:57 - Chiyel Rebuilds Yericho18:24 - Eliyahu Hanavi and the Famine23:00 - The Search for Eliyahu26:55 - Ovadiah is Promoted30:10 - Ovadiah Hides the Prophets34:28 - Ovadiah Borrows with Interest36:15 - Eliyahu is Forced to End the Famine39:10 - Ovadiah Meets EliyahuThis episode is dedicated in loving memory of Aharon Ben Avraham

Today's daf is sponsored by Yarden and Guy in honor of Leah Zelda Shechter's birthday! What happens to someone who doesn't teach Torah to others? What happens to someone who does? Rava, Ravina and Rav Ashi brought three more verses to prove the resurrection of the dead. Rabbi Elazar brought a statement relating to the resurrection of the dead. From there, the Gemara brings several statements from Rabbi Elazar about different topics, including the value of de'ah, leaving bread of the table in case a poor person shows up, and being humble. A braita from the school of Eliyahu teaches that when the dead are resurrected, they will not die again. The Gemara brings the verses in Ezekiel where Ezekiel brings the bones back to life. Can this be brought as a source for the resurrection of the dead or to prove that when they are brought back to life, they will not live forever? Various interpretations are brought to explain whether he really resurrected the dead (or was it just a parable) and if he did, whether they lived for a few moments or went on to lead full lives. Another question is who were the people who Ezekiel resurrected? Several suggestions are brought, and the last interpretation leads into the story of Chanania, Mishael, and Azarya.

Today's daf is sponsored by Yarden and Guy in honor of Leah Zelda Shechter's birthday! What happens to someone who doesn't teach Torah to others? What happens to someone who does? Rava, Ravina and Rav Ashi brought three more verses to prove the resurrection of the dead. Rabbi Elazar brought a statement relating to the resurrection of the dead. From there, the Gemara brings several statements from Rabbi Elazar about different topics, including the value of de'ah, leaving bread of the table in case a poor person shows up, and being humble. A braita from the school of Eliyahu teaches that when the dead are resurrected, they will not die again. The Gemara brings the verses in Ezekiel where Ezekiel brings the bones back to life. Can this be brought as a source for the resurrection of the dead or to prove that when they are brought back to life, they will not live forever? Various interpretations are brought to explain whether he really resurrected the dead (or was it just a parable) and if he did, whether they lived for a few moments or went on to lead full lives. Another question is who were the people who Ezekiel resurrected? Several suggestions are brought, and the last interpretation leads into the story of Chanania, Mishael, and Azarya.

35.Eliyahu on Har Carmel, Yehoshafat

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols. 

Today's daf is sponsored by Amy Goldstein in loving memory of her mother, Carolyn Barnett-Goldstein on her sixth yahrzeit. "Mom - I miss your knowledge of music, art, and literature. You were gone way too soon."  Further conditions are brought under which the rebellious elder can get killed. Only the High Court in the Temple is allowed to execute the rebellious elder. There is a debate about how his death is publicized - is his death delayed until the next holiday and killed while everyone is in Jerusalem or is he killed immediately and the court sends letters to all the communities? A false prophet, who tells of a prophecy that he either did not hear or was told to someone else, and one who prophesizes in the name of an idol receive the death penalty of strangulation. Three other cases regarding false prophets are subject to death by the hands of God - one who suppresses a prophecy, one who does not listen to the instructions of a prophet, and a prophet who doesn't listen to their own prophecy. The Gemara brings examples from the Tanach for each of these six categories. A difficulty is raised against one who doesn't listen to the words of a prophet - how does the person know that the prophet is a real prophet? The answer is that this would only be true in a case where the person was already proven to be a true prophet. The Gemara brings examples of situations where it was clear that they needed to listen, such as Yitzchak at the akeida, as Avraham was already proven to be a true prophet. Also, Eliyahu at Mount Carmel was trusted already when he told the prophets of Baal to bring sacrifices outside the Temple. The Gemara digresses to the akeida story and brings two explanations to the verse introducing the section "And it was after these matters that God tested Avraham." The first explanation relates it to the celebration of Yitzchak's weaning and introduces the Satan character from Job as pushing God to test Avraham. The second explanation connects it to the circumcision of Yishmael and Yitzchak and to sibling rivalry. Rabbi Shimon and the rabbis disagree about which penalty is given to a prophet who tries to sway the people to worship idols and a person who sways an entire city to worship idols. 

Heter Iska: What is it and what is it not? - Rabbi Eliyahu Chaim Goldstone

Part 1

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Parshas HaShavuah Shiurim: Parshas Ki Sisa - Standing Up And Not Backing Down- Bnei Levi In The Aftermath of The Egel, Eliyahu On Har HaCarmel, and Esther's Response To Mordechai 03/05/2023

88 years old…he waited, davened and never lost hope. And then he finally held the baby in his arms. This is the incredible true story of Rav and Rebbetzin Zvi Kushelevsky, whose emunah electrified and inspired the Torah world. The story of how faith and prayer can bring miracles. And, of course, the story of little Eliyahu, the baby he waited for all his life. Told in part by Rebbetzin Kushelevsky herself, Miracle Baby is more than an uplifting story with a “happy ending.” It's a source of chizuk and inspiration for all of us, a guide to finding strength in tefillah and trust in Hashem's plan.

Hishtadlus is the Decree of Hashem, but not the source of our successes, and the truly righteous didn't toil (when unable) and still received their sustenance (Eliyahu, RSbY).

00:00 - Good Voch00:24 - Emails00:46 - Guests02:54 - Emails03:51 -MDYsponsor.com05:55 - Questions of the Day08:03 - Amud Beis16:37 - Amud Aleph41:30 - Amud Beis54:58 - Have a Wonderful Week!Quiz -http://Kahoot.MDYdaf.com----Mesechta Sponsors:Lilui Nishmas Mordechai ben YBLCT Refoel Chaim Dov. Grandson of Rabbi Areye Checkanow-For הצלחה ברוחניות ובגשמיות-Larry Cohn: In memory of Yechiel Moshe Ben Chaim v'Yetta, who started learning Daf Yomi at age 70 and continued for 32 years until he was nifter​-For the unity of the Jewish people​-Glenn Esterson: With love & gratitude from Wilmington NC. Thank you for enriching my life with Torah----Monthly Sponsors:לע״נ זכריה בן משה לע״נ חיה בת יוסף-Zchut Parnasa Birevach for Baruch Tzvi Nissim ben Shoshana Leah-With הכרת הטוב from anonymous-Shprintzy & Alan Gross: לע""נ The yahrzeits of our Father's: שלמה זלמן בן יצחק אייזיק ז""ל & בנימין אייזיק בן צבי הירש הכהן ז""ל-Leon Welcher: For the speedy release of אהרון בן הילה אסתר גיטל Ari Rosenfeld a frum Jew & participant of MDY who's been incarcerated in prison for too long----Kollel Month:Sponsored by HYK Ventures in honor & for the success of all of our clients----Daily Sponsors:Shprintzy & Alan Gross: In memory of the yahrzeit of our Aunt, Yudit Zeigler A"H יהודית בת שולם מאיר-לע"נ זאב בן ר' שמואל אלימלך ע"ה-L'refuah sheleimah Eliyahu ben Nachum Baruch----Art of the Month​:For a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many-In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of Elchanan Pressman & Fishel. A zechus for Akiva Simcha Ben Fayga, a shidduch for רבקה יהודית בת יפה חיה & a THANK YOU to Rebbitzen Stefansky-Adar Global: Experts in International Financial Services-לזכות רפואת התינוק יחזקאל ידידיה בן נחמה שיינדל_________________________________

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Story with R Beroka and Eliyahu where particular individuals in the market were identified as "b'nai olam haba'ah"

Fluent Fiction - Hebrew: From Bare Branches to Belonging: A Tu Bishvat Reawakening Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2025-01-30-23-34-01-he Story Transcript:He: כששלג קל כיסה את העולם והרוחות הצוננות ליטפו את חלון בית החולים, אליהו נכנס לחדר הקטן.En: When light snow covered the world and cold winds caressed the window of the hospital, Eliyahu entered the small room.He: זה היה חורף, ויהל, סבתו, שכבה במיטה, עטופה בשמיכות חמות.En: It was winter, and Yael, his grandmother, lay in bed, wrapped in warm blankets.He: הפנים שלה היו חיוורות אבל העיניים שלה ניצתו באור מיוחד.En: Her face was pale, but her eyes shone with a special light.He: מרים, אימו של אליהו, ישבה לצד המיטה וניסתה להעלות חיוך על פניה.En: Miriam, Eliyahu's mother, sat by the bed and tried to bring a smile to her face.He: היא תמיד דאגה למשפחה והייתה עסוקה לשמור על הסדר.En: She always cared for the family and was busy maintaining order.He: החדר היה מואר, ובחלון ניתן היה לראות עצים עירומים.En: The room was bright, and through the window, one could see bare trees.He: זה היה ט"ו בשבט, חג שכולו תקווה וצמיחה.En: It was Tu Bishvat, a holiday all about hope and growth.He: אליהו היה נער מתבגר, תמיד חש חוסר חיבור לשורשיו ולמסורת שלו.En: Eliyahu was a teenager who always felt disconnected from his roots and his traditions.He: הוא הרגיש כאילו הוא צומח מהאדמה אבל אינו מרגיש בהשתרשות.En: He felt as if he was growing from the ground but did not feel rooted.He: מרים דחקה בו לבקר את יהל, אך הוא חש תסכול.En: Miriam urged him to visit Yael, but he felt frustrated.He: למה עליו לבקר?En: Why should he visit?He: אך למרות שבתוכו סער, הוא הגיע.En: Yet, despite the storm inside him, he came.He: כשישב ליד המיטה, יהל ראתה את פניו המבולבלים של נכדה.En: When he sat by the bed, Yael saw the confused look on her grandson's face.He: היא החלה לדבר בקול רך, "התחזקנו כשנטענו את העצים על אדמתנו, כל עץ יש לו משמעות.En: She began to speak in a soft voice, "We gained strength when we planted trees on our land; every tree has its significance.He: בט"ו בשבט אנו חוגגים חיים חדשים.En: On Tu Bishvat we celebrate new life."He: " אליהו הקשיב והפעם באמת התעניין.En: Eliyahu listened, and this time he was genuinely interested.He: הוא שאל על העצים, על הסיפורים שמתלווים אליהם.En: He asked about the trees, about the stories that accompany them.He: וכך יהל החלה לספר סיפור.En: And so, Yael began to tell a story.He: "היה פעם בעמק הגליל עץ זית.En: "There once was an olive tree in the Galilee valley.He: עץ זה נטעו בו תקוות.En: This tree was planted with hopes.He: אבות אבותיך היו שותפים בנטיעתו.En: Your ancestors participated in its planting.He: בכל חורף, כשרוח שטפה את העמק, העץ נותר איתן.En: Every winter, when the wind swept the valley, the tree remained steadfast.He: הוא ידע שבעוד חורף מסתתר אביב," אמרה יהל בעיניים נוצצות.En: It knew that while winter is present, spring hides," Yael said with sparkling eyes.He: בפעם הראשונה, אליהו הרגיש שהוא שומע הדים של העבר.En: For the first time, Eliyahu felt he was hearing echoes of the past.He: הסיפורים של יהל התחילו להכות שורשים בליבו.En: Yael's stories began to take root in his heart.He: בעיניים נפעמות הוא הסתכל על העצים שמחוץ לחלון וראה בהם יותר מסתם ענפים עירומים.En: With amazed eyes, he looked at the trees outside the window and saw more than just bare branches.He: כשעזב את בית החולים, הרגיש אליהו שהוא נושא איתו מתנה יקרה של חיבור.En: When he left the hospital, Eliyahu felt he carried with him the precious gift of connection.He: החיבור הזה מילא את ליבו בתחושת שייכות חדשה וגשר למורשתו.En: This connection filled his heart with a new sense of belonging and served as a bridge to his heritage.He: היום הזה, בט"ו בשבט, היה לו כוח מיוחד לגשר על פערים ולנטוע את זרעי התקווה בלב.En: That day, on Tu Bishvat, had a special power to bridge gaps and plant seeds of hope in his heart.He: אליהו חזר הביתה מוקף במשפחה ובתחושה של אחדות.En: Eliyahu returned home surrounded by his family and a sense of unity.He: הוא גילה מחדש את הכוח שבשורשיו והתקרב אל המשפחה ואל סבתו האהובה.En: He rediscovered the strength in his roots and grew closer to his family and dear grandmother. Vocabulary Words:caressed: לטפוwrapped: עטופהpale: חיוורותshone: ניצתוdisconnected: חוסר חיבורurged: דחקהfrustrated: תסכולconfused: מבולבליםsoft: רךgained: התחזקנוsignificance: משמעותgenuinely: באמתglistening: נוצצותsteadfast: איתןhides: מסתתרechoes: הדיםtake root: להכות שורשיםamazed: נפעמותprecious: יקרהfilled: מילאbelonging: שייכותbridge: גשרheritage: מורשתunity: אחדותrediscovered: גילה מחדשroots: שורשיוcaressed: לטפוbare: עירומיםhopes: תקוותremained: נותרBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Parashat Bo tells of the final three plagues that Hashem brought upon Egypt, culminating with the final plague, the plague of the firstborn, which led Pharaoh to permit Beneh Yisrael to leave Egypt. Already before the eighth plague, the plague of locusts, Pharaoh's servants urged him to yield, to allow Beneh Yisrael to leave and thereby avoid further devastation in the country. Pharaoh summoned Moshe, and expressed his willingness to let the people leave. But when Moshe insisted that the entire nation leave, Pharaoh angrily sent him away, insisting that only the adult males would be permitted to go. Later, after the plague of darkness, Pharaoh summoned Moshe and said he would allow all Beneh Yisrael to leave – but demanded that the animals remain in Egypt. Moshe replied, "Even you will place in our hands sacrifices and offerings for us to prepare for Hashem our G-d, and also our own cattle with come with us, not a single hoof will remain, for we will take from it to serve Hashem our G-d" (10:25-26). In response to Pharaoh's demand that Beneh Yisrael leave behind their cattle, Moshe declared that "not a single hoof" would stay behind, and, moreover, Pharaoh would even give Beneh Yisrael his own animals for them to offer as sacrifices for Hashem. The Malbim (Rav Meir Leibush, 1809-1879) makes an insightful observation regarding the words chosen by Moshe in this response to Pharaoh. Moshe said about Beneh Yisrael's cattle, "Yelech Imenu" – that the animals "will go with us." The implication is that the animals would not need to be taken, but would rather join the people on their own. The Malbim explains this nuance by noting the story told in the Book of Melachim I (chapter 18) of the prophet Eliyahu. Eliyahu challenged the prophets of the pagan god Ba'al to a "contest" on Mount Carmel, whereby they would each offer a bull as a sacrifice – the prophets would sacrifice to Ba'al, and Eliyahu, of course, to G-d. The sacrifice that would receive a response would prove which of them is correct. G-d responded to Eliyahu's sacrifice with a fire that descended from the heavens, thus demonstrating the truth of Hashem and the fallacy of idol-worship. The Midrash teaches that at the beginning of this process, the prophets of Ba'al chose one of the two bulls as their sacrifice, but the bull did not want to go with them. It refused to be used as a sacrifice for idolatry. Eliyahu approached the animal and explained that it would be helping to create a Kiddush Hashem (glorification of Hashem's Name), as this sacrifice would receive no response, whereas Eliyahu's sacrifice would be responded to with a heavenly fire. The bull then agreed, assured that its role was indeed valuable and significant. The other bull, by contrast, needed no convincing, and went happily and enthusiastically to be sacrificed by Eliyahu for the purpose of bringing honor and glory to Hashem. Similarly, the Malbim explains, Moshe told Pharaoh that Beneh Yisrael's animals would go on their own out of Egypt, eager to be offered as sacrifices to Hashem. They would not need to be taken – they would just go, driven by the desire to serve G-d. The Malbim writes that this is indicated by the text for us to learn from the animals' example. Religious observance often demands sacrifices, requiring us to refrain from things which we want to do, and to give of our time, money and energy, for the sake of serving the Almighty. Moshe's description of Beneh Yisrael's cattle is meant to teach us to make these sacrifices enthusiastically, recognizing the great value of serving Hashem. There is no greater privilege than living as Hashem's servants, bringing Hashem honor and glory, and it is with this mindset, with this spirit and enthusiasm, that we are to make the sacrifices – however difficult – that Torah life often requires.

Send us a textThis true story of Eliyahu of Antwerp conveys how we can't REALLY know the value and impact of what we are doing until Moshiach comes.Support the show

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Today’s daf is sponsored by Judi Felber in loving memory of Yovel MorYosef and Yossi Cohen who were killed in a terror attack (ה טבת תשע"ט/ December 13, 2018) at Givat Assaf, on their 6th yahrzeit, and for the continued refuah shleima of her son, Netanel Ilan ben Shayna Tzipora, who was critically injured in the attack. Today's daf is sponsored by Aimee Kahan and Rabbi Joshua Waxman in loving memory of Alex Kahan, Eliyahu ben Shlomo ha-Kohen v'Aliza, on his first yahrzeit. "May his gentleness and wisdom continue to guide us all."  Today's daf is sponsored by Elaine Hochberg in honor of her husband, Arie, who continues to learn with her each day on the fifth anniversary of starting daf yomi.  A kohen gadol cannot perform yibum - why doesn't the positive commandment to fulfill yibum override the negative commandment to not marry a widow? Rabbis Meir and Yehuda disagree about whether a kohen gadol can escort a close relative's dead body until the city limits (at a distance) or is he not allowed to escort the body at all. This debate centers on a verse in the Torah, "And he shall not leave the Temple." How can this verse be explained according to both positions? When the kohen gadol would go to comfort mourners in a shura (line meant to comfort mourners), where would he stand and where was everyone else positioned? What about when a shura was created to comfort the kohen gadol? How does a shura work? Originally the people walked in a line and the mourners stood in one place. Later it was changed to be the reverse due to a fight that ensued between people who each wanted to walk first. In Tzipori, Rabbi Yosi reinstated the original custom. He also instituted that a mother should never walk in the marketplace with her child behind her, as a child was once kidnapped from behind her and when she went and screamed for the child, someone showed her where the kidnappers were and she was raped. A third takana of Rabbi Yosi was that women should always talk when going to the bathroom in an outhouse so that a man who may approach will know she is there and will not accidentally be secluded with her (yichud). Rabbi Yoshiya ruled that to have a shura, there is a minimum requirement of ten people, in addition to the mourners. Rav Yosef narrows the law in the Mishna that a king cannot be a judge or be judged to the Israelite kings, not from the Davidic dynasty, as kings from the Davidic dynasty were commanded to judge. This law limiting other kings from being judged was created as a reaction to a story where Shimon ben Shatach demanded that King Yannai (his brother-in-law) appear in court regarding one of his slaves who had murdered someone. Yannai challenged Shimon's decision to judge him and beseeched the other judges to side with him. When they did not get up to defend Shimon's position, they were struck down by Gabriel (the angel) and killed. At that moment they realized the dangers of judging a king. If a king is not allowed to relinquish the honor due to him, how can Rabbi Yehuda permit a king to do yibum? For the sake of a mitzva, this can be overridden. The student of Rabbi Yosi asked him how David was able to marry two sisters, Meirav and Michal? Rabbi Yosi answered that he married Michal after Meirav had died. Rabbi Yehoshua ben Korcha brings a different answer - the betrothal to Meriav was never effective. The details of the story and how to explain certain complicated verses are explained according to both commentaries. One who raises someone else's children, those children are considered their own. This is proved by several verses in the Tanach.