Podcasts about eliyahu

Do we rely on Eliyahu in Halacha?Source Sheet: https://drive.google.com/file/d/15TtCcYlggbYZUregvICmLWRSLTz2kaE0/view?usp=share_link

Episodio 702!¿Alguna vez sentiste que estás viviendo la vida que tu familia o la sociedad planearon para ti? Cuando el "éxito" choca con tu verdadera vocación, el universo tiene formas inesperadas de frenarte.

Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 1,144

Send us Fan MailThese special, condensed conversations were recorded at the 2026 U.S. Christian Chamber of Commerce SWC Conference in OrlandoPaige Whitaker - Brand Growth and Partnerships Manager at 316 Financial - shares her faith and her work including growing up in the church; how a new job and newborn brought her closer to Jesus after having distanced herself for a while; IVF, heartache, and loss required her to “lean in”; how God used her previous experience to help her in her new role; what 316 Financial does; uncomfortable Bible study; going to scripture when questions arise; spending time with God at night, and much more! Episode begins at the 20:01 markEliyahu Lotzar - Founder of Reframed Reality and Working with God - shares his faith journey and his work including being raised Jewish; an encounter with God at 8 years old in Israel where he felt God say “they aren't looking for me”; an encounter with Jesus at Notre Dame in Paris; when taking communion felt rebellious; hiding his new found relationship with Jesus from his family; an uncomfortable birthday conversation; helping leaders hear from God better; the 10 Modes of Elevated Leadership; and much more! Support the show

In the prayer we recite before the Korbanot section each morning, we express our joy over the fact that we arise early each morning to go to the synagogue and study hall, and we remain there in the evenings: "Fortunate are we! How good is our portion, how pleasant is our lot, and how exceedingly beautiful is our heritage. Fortunate are we when we rise early and stay late in synagogues and houses of study." In some editions of the Siddur, the phrase "Ke'she'anahnu Mashkimim" is written without the prefix "Ke" at the beginning. According to this version, we are exclaiming that we are fortunate "She'anahnu Mashkimim" – "that we arise early," not "when we arise early." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person should not say, "She'anahnu Mashkimim," because this would be dishonest, as most people do not arise at dawn to go to the synagogue or study hall. We should instead recite "Ke'she'anahnu," expressing that we are fortunate when we succeed in arising early to serve Hashem. Hacham Ovadia Yosef, however, disagreed, noting that the word is written "She'anahnu Mashkimim" in numerous texts of the earlier generations. It is found in Tana De'beh Eliyahu, the Siddur of Rav Amram Gaon, the Tur, the Seder Ha'yom, and several other sources. Hacham Ovadia explains that even one who does not rise early can recite this text – "She'anahnu" – because this word is written in the plural form, and thus refers not specifically to the individual reciting the prayer, but to the Jewish People generally, and many Jews indeed make a point of rising very early. This is comparable to the Vidui Ma'aser declaration that would be made every third and six years of the seven-year Shemitta cycle avowing compliance with the various tithing requirements (Terumot and Ma'aserot). Rashi (to Kiddushin 26a) writes that even a person who does not own land in Eretz Yisrael can make this proclamation, even though it refers to Eretz Yisrael as the land "Asher Natata Lanu" – "that You have given us" (Debarim 26:15), because this means that the land was given to the entire Jewish Nation. Even though the person himself has no portion in the Land of Israel, he can nevertheless speak of it as the land which Hashem has given "us," because the land was given to the entire nation. By contrast, a person without land in Eretz Yisrael cannot make the Mikra Bikkurim proclamation which is declared upon bringing one's first fruits, because this declaration speaks of the land "Asher Natati Li Hashem" – "that You, O G-d, have given me" (Debarim 26:10), in the first-person form. The phrase "She'anahnu Mashkimim" is written in the plural form, and thus refers to all Am Yisrael, and not specifically to the person reciting the prayer. Hence, it is legitimate even for somebody who does not rise early to recite this text. Nevertheless, most of the Siddurim that have become accepted in our community use the text "Ke'she'anahnu Mashkimim."

Three interesting interviews lined up, starting and ending with some Central Florida business leaders. Morris Hartley leads a Central Florida beverage business called H and H Products, and he tells an amazing story of faith at work in the marketplace. Another prominent leader who works with business leaders, helping them integrate their faith into those reached by their businesses. Finally, local trainer, consultant and business coach Ana Maria Lowry drops by Mike's booth on Podcast Row.

The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.

Daf Yomi Chullin 6Episode 2314Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Chullin.6a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Thumbnail image:Photo by Marion Mesbah on Unsplash#dafyomi #talmud00:00 Intro  00:44 Forbidding the shechitah of kutim35:57 Mixtures of demai01:01:07 Conclusion

At the end of the Tochacha, Rashi makes a mysterious comment: Yaakov Avinu “took” the letter Vav from Eliyahu HaNavi as collateral to guarantee that Eliyahu will one day come announce the Geulah. But what does it mean to take a letter as security? And why specifically the letter Vav?In this shiur, delivered in Ba'er Miriam, Rav Burg explores the deeper meaning of the letter Vav as the symbol of connection, integration, and wholeness. The deepest pain of Galus is not merely suffering, it is fragmentation. The splitting of mind and heart. The loss of inner continuity. The feeling that life is random, disconnected, and broken apart.Through the lens of Torah, psychology, trauma, and the teachings of the Maharal, we learn how Yaakov Avinu became the embodiment of integration, the bridge between heaven and earth, spiritual and physical, pain and hope. Yaakov is the human “ו”: the one who holds contradictions together without falling apart.This is a journey into the psychology of exile, the nature of trauma, the meaning of hope, and the true definition of redemption—not the removal of suffering, but the revelation that every fragment was always part of one larger story. Eliyahu HaNavi's mission is to reveal the unity hidden within the chaos and reconnect a fragmented world back to its Source.

This class explores the unique order and language in which Hashem recalls the Avos in Parshas Behar-Bechukotai, focusing on Rashi's insights. It discusses Ya'kov's extra Vav, its connection to Eliyahu, and the enduring hope found even amid rebuke. https://www.torahrecordings.com/classes/by_parsha/003_vayikra/010_bechukosei/004

After explaining that the source for Rav Anan's statement in the name of Shmuel, that one can trust the slaughter of a person who worships idols was derived from Yehoshafat, the Gemara seeks evidence that Yehoshafat actually consumed Achav's meat. Two additional sources are examined to support Rav Anan. The first involves Eliyahu, who was fed meat by ravens (orvim), which supposedly originated from Achav's kitchen. However, this is dismissed as a unique divine decree that cannot serve as a legal precedent. The second source is a braita previously cited about accepting the slaughter of a Jew who does not observe the commandment. While it was initially thought to support Rav Anan, and referring to one who worships idols, the proof is deemed inconclusive as it can also be reconciled with Rava's position, and be referring to one who eats non-kosher mean to satisfy one's appetite. A challenge is raised against Rav Anan from a braita that equates an idol-worshipping Jew to one who rejects the entire Torah. This difficulty remains unresolved. The braita cites the biblical source for the rule that an apostate cannot bring sacrifices from a verse regarding a burnt offering. However, another braita derives this from verses regarding a sin offering. The Gemara explains why both derivations are necessary. Rabbi Yaakov notes that Rabban Gamliel and his court prohibited slaughter performed by a Cuti. Rabbi Zeira suggests this only applies when no Jew is supervising. Rabbi Yaakov disagrees, arguing that such a case was already prohibited; Rabban Gamliel's decree applied even when a Jew is present. The Gemara questions whether Rabbi Zeira ultimately accepted this view.

On the way Yehoshafat stuck by Achav, even when it came to the reliability of his shechitah, despite Achav being guilty of worshipping idols. Note the relationship between the king of Yehudah and the king of Yisrael, despite the divine among the tribes. Plus, the ravens who brought Eliyahu (Elijah) the Prophet his daily bread and meat... ostensibly from Achav's slaughterhouse (so how can Eliyahu have eaten that shechitah if it weren't acceptable? But he's really in a different reality). Plus, what if these ravens were people, not ravens? Also, a return to the Kutim/Samaritans - how it was determined to reject their shechitah after all. Plus, God protects righteous people from inadvertent sinning - or, in this case, not eating meat that wasn't slaughtered properly.

After explaining that the source for Rav Anan's statement in the name of Shmuel, that one can trust the slaughter of a person who worships idols was derived from Yehoshafat, the Gemara seeks evidence that Yehoshafat actually consumed Achav's meat. Two additional sources are examined to support Rav Anan. The first involves Eliyahu, who was fed meat by ravens (orvim), which supposedly originated from Achav's kitchen. However, this is dismissed as a unique divine decree that cannot serve as a legal precedent. The second source is a braita previously cited about accepting the slaughter of a Jew who does not observe the commandment. While it was initially thought to support Rav Anan, and referring to one who worships idols, the proof is deemed inconclusive as it can also be reconciled with Rava's position, and be referring to one who eats non-kosher mean to satisfy one's appetite. A challenge is raised against Rav Anan from a braita that equates an idol-worshipping Jew to one who rejects the entire Torah. This difficulty remains unresolved. The braita cites the biblical source for the rule that an apostate cannot bring sacrifices from a verse regarding a burnt offering. However, another braita derives this from verses regarding a sin offering. The Gemara explains why both derivations are necessary. Rabbi Yaakov notes that Rabban Gamliel and his court prohibited slaughter performed by a Cuti. Rabbi Zeira suggests this only applies when no Jew is supervising. Rabbi Yaakov disagrees, arguing that such a case was already prohibited; Rabban Gamliel's decree applied even when a Jew is present. The Gemara questions whether Rabbi Zeira ultimately accepted this view.

Chelek Lamed Bais pg 127. Redefining a regular old Tuesday with Shabbos and Yomtov.This week's sicha is sponsored by:an Anonymous listener, in the zechus of our learning that Moshiach should come!The Baitelman family, l'ilui nishmas Eliyahu ben Avraham Moshe HaLevi, whose yahrtzeit is on ShabbosMushka Wilhelm, in honor of her son Shmuel Aizik's Bar Mitzvah on Yud Gimmel IyarFor a refuah sheleimah for Devorah Leah bas Yaffa LebaSicha (Parshas Emor, Sicha 261 – Iyar 11, 5786):When Shabbos and Yom Tov are experienced with true menucha and joy, their kedusha extends into the entire week and year, transforming time into something lasting and constant. By living daily with the joy and lessons of Shabbos and the Yomim Tovim, we create an ongoing connection to Hashem and move closer to “yom shekulo Shabbos,” the ultimate geulah.

Why do the most committed people struggle hardest in their strongest areas? And what does a crumbling Amazon business have to do with one of the greatest puzzles of the Jewish calendar?Rabbi Akiva's defining teaching was V'ahavta l'reacha kamocha, love your fellow Jew as yourself. So how is it possible that his 24,000 elite talmidim tragically died for the exact opposite reason: failing to treat each other with proper honor?In this week's double Parsha episode (Achrei Mos-Kedoshim), we uncover the answer hidden in Maseches Sukkah and Rav Dessler's Michtav Me'Eliyahu. We explore Nekudas Habechira (the point of free will) and a paradigm-shifting truth: struggling with your Yetzer Hara doesn't mean you're failing, it means you've leveled up. Just like a champion boxer needs a heavyweight opponent, Hashem ensures that as you grow spiritually, your tests grow with you.In this episode: The paradox of Rabbi Akiva's 24,000 students and why their greatness was the cause of their downfall The Gemara's description of the Yetzer Hara: a thin strand of hair, or a towering mountain? A powerful modern-day story of an Amazon seller whose ultimate test of Bitachon will reframe how you handle the financial and spiritual slumps in your own lifeTune in to discover why the battles you're facing today are the greatest proof of the spiritual heights you've already reached.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

The Or Zarua (Rav Yishak of Vienna, 13 th century) brings a Midrash that tells a remarkable story about Rabbi Akiba, who once saw a man running frantically while carrying a large stack of twigs. The man was unclothed, and his body was black like charcoal. Rabbi Akiba asked the man to stop, and offered to help. He assumed that this man was a slave working for a ruthless master, and he wanted to release him from his state of servitude so he would not have to continue suffering. The man explained to Rabbi Akiba that he actually was not from the world of the living. When he was alive, he worked as a tax collector, and he would heartlessly tax the needy into poverty while currying favor with the rich, among other grave misdeeds. His punishment was that he needed to collect firewood every day, to be then burned in the fire. The only chance to end this suffering, the man told Rabbi Akiba, was for his son to recite Kaddish or lead the recitation of Barechu in the synagogue. He had died when his wife was pregnant with their only child. Rabbi Akiba asked the man about his wife's name and place of residence, and he went to find this man's child. When he asked the townspeople about the widow and her child, they angrily cursed the deceased man who was so cruel and heartless, driving many people to destitution. Rabbi Akiba learned that the man had a son, but he was not even circumcised, and certainly never learned Torah such that he would be in a position to recite Kaddish. After finding the young man, Rabbi Akiba convinced him to have a berit mila . He tried teaching him Torah, but the young man had extreme difficulty learning. Rabbi Akiba fasted for forty days, beseeching G-d to help the boy learn. He was then able to teach him. Eventually, when the young man was ready, Rabbi Akiba brought him to the synagogue, and he recited Kaddish and Barechu. Rabbi Akiba continued teaching this young man Torah, until he emerged as a great scholar, known as Rabbi Nahum Ha'pakoli. The name "Ha'pakoli" alludes to the verse in the Book of Yeshayahu (28:7), "Paku Peliliya" – "He who extracts the guilty," which is precisely what Rabbi Nahum did, rescuing his sinful father from eternal suffering. The father appeared Rabbi Akiba in a dream and wished him that he be granted a distinguished place in Gan Eden. He explained that after his son recited Kaddish and Barechu, he was relieved of the suffering that had been decreed. When the son began learning Torah regularly, he was no longer subject to any punishment. And when the son was ordained as a Rabbi, he was brought to Gan Eden to join the Sadikim. This is an early source of the time-honored custom to recite Kaddish on behalf of one's deceased parent, which has the effect of sparing the parent from punishments in the afterlife. Another source is a passage in Tanna De'beh Eliyahu, brought by Rabbi Eliezer of Worms (Germany, d. 1238), which states that even a small child can save his father from the punishments of Gehinam through the recitation of Kaddish. Moreover, the Yad Eliyahu writes that by reciting Kaddish for a deceased parent, one fulfills the Misva of Kibbud Ab Va'em – honoring one's parent. In fact, the Yad Eliyahu adds, one has more of an opportunity to fulfill the Misva of Kibbud Ab Va'em after a parent's passing, since during the parent's lifetime, the parent can decline the child's offers to give honor. After the parent's passing, however, the parent cannot refuse the recitation of Kaddish – and even if the parent never requested that Kaddish be recited after his or her death, the child must assume that this was the parent's wish. As Kibbud Ab Va'em constitutes a Torah obligation, we follow the rule that one must act stringently in situations of uncertainty ("Safek De'Orayta Le'humra"), and thus a child must, under all circumstances, recite Kaddish for a deceased parent. Similarly, Rav Yosef Engel (1858-1919) writes that reciting Kaddish is the highest form of Kibbud Ab Va'em, as there is nothing greater that one can do for a parent than bring the parent to Gan Eden, which is what a child achieves by reciting Kaddish. Our community can be proud that this practice is meticulously observed, virtually without exception. Even when people travel, if they are in the first year after a parent's passing, Heaven forbid, they ensure to have a Minyan available so as not to miss even a single recitation of Kaddish. This is a testament to our community's awareness of the great importance of this cherished custom, and of our community's strong dedication to the precious Misva of Kibbud Ab Va'em. Importantly, however, Hacham Ovadia cites the Yosef Ometz as noting that the Kaddish recitation was instituted for those who are unable to benefit their parents' souls through the study of Torah. The benefit brought through Torah study is many times greater than the recitation of Kaddish, and if one arrives at a Hiddush (a novel Torah insight) while learning in his parent's memory, he brings immeasurable honor to the parent's soul in the afterlife. Therefore, as important as it of course is to recite Kaddish for a deceased parent, it is even more important to devote time to learn Torah in the parent's memory, as this is the greatest thing one can do for a deceased parent's soul. Many parents, understandably, are troubled by the exorbitant cost of Torah education. However, while the problem is real, and should be addressed, at the same time, we must maintain a proper perspective and realize that no matter how much money parents pay for their children to receive a Torah education, the dividends are infinitely greater. There is no price tag that one can place on eternal life in Gan Eden, and being spared the punishments of Gehinam. By providing their children with a proper religious education, parents ensure that their children will recite Kaddish and learn Torah in their memory, thereby guaranteeing their place in Gan Eden for all eternity – and we can all agree that there is no price too high for that.

This week's Haftorah from Malachi 3 has been chosen for its connection to Shabbat Hagadol and the upcoming Pesach holiday. In this episode with Dr. Chana Shacham Rosby, we discuss the unique features of the Haftorah and the role of Eliyahu in Malachi's prophecy and in Jewish tradition. Link to Dr. Shacham Rosby's article in Segula Magazinr: file:///C:/Users/yehod/Downloads/ShachamRosby2023Elijah%20in%20the%20Haggadah%20Segula%20ENG.pdf

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“And it came to pass at the time of the offering of the evening sacrifice, that Eliyahu the prophet came near, and said, Yahuah Elohai of Avraham, Yitschaq, and of Yashar'el, let it be known this day that you are Elohiym in Yashar'el, and that I am your servant, and that I have done את all these things at your word. Hear me, O Yahuah, hear me, that this people may know that you are Yahuah Elohiym, and that you have turned their heart back again. Then the fire of Yahuah fell, and consumed the ascending smoke sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, Yahuah, he is Elohiym; Yahuah, he is Elohiym. And Eliyahu said unto them, Take the prophets of Ba`al; let not one of them escape. And they took them: and Eliyahu brought them down to the brook Qiyshon, and slew them there.” 1 KINGS 18:36-40 את CEPHER https://linktr.ee/wilsonryan__

The simple interpretation of the phrase "Yeheh Shemeh Rabba Mebarach" – which we respond to Kaddish – is "May the Great Name be blessed." Meaning, we declare that "Shemeh Rabba" – G-d's great Name – shall be blessed and glorified. Tosafot (Berachot 3a) cite this interpretation in the name of Rabbenu Yishak. However, Tosafot also bring a different interpretation of this phrase, in the name of the Mahzor Vitri, according to which this phrase actually consists of two separate proclamations. First, we declare that "Yeheh Shemeh Rabba" – that G-d's Name shall be great, or complete, and we then add that it should be blessed forever ("Mebarach Le'alam…"). The concept underlying this second explanation is that G-d's Name is "incomplete" in our nation's state of exile. G-d's complete Name consists of four letters – Yod, Heh, Vav and Heh – but when the Jewish People are in exile, His Name is compromised, consisting of only Yod and Heh. This is indicated by G-d's pronouncement after Beneh Yisrael's first battle against Amalek: "Ki Yad Al Kes Y-ah" (Shemot 17:16). As long as Amalek exists, Hashem's Name is only "Y-ah," missing the final two letters, Vav and Heh. For the same reason, G-d refers in this verse to His throne with the word "Kes," a shortened version of the word "Kiseh," indicating the incompletion of His reign, so-to-speak, due to the presence of evil in the world. The Maharsha (Rav Shmuel Eidels, 1555-1631) explains on this basis the verse in Tehillim (132:13) which we recite each morning, "KI Bahar Hashem Be'Sion, Iva Le'moshab Lo" (literally, "For G-d has chosen Zion, desiring it as His abode"). This means that when Hashem will choose to return to Zion, with the rebuilding of the Bet Ha'mikdash, then "Iva" – the letters Alef, Vav and Heh – will be restored to their rightful place ("Le'moshab"). The missing Alef of the word "Kiseh," and the Vav and Heh missing from Hashem's Name, will finally return. Similarly, we recite each morning after Shema, "Hu Kayam U'shemo Kayam Ve'chis'o Nachon" – "He exists, His Name exists, and His throne is firmly set in place." Rav Shlomo Amar explains this to mean that when "Hu Kayam" – the letters Heh and Vav will come back, then "Shemo Kayam" – Hashem's Name will again be complete, and "Ve'chis'o Nachon" – His throne will be complete, as well. This notion is alluded to also in the prayer added by Ashkenazim to Birkat Ha'mazon: "Ha'Rahaman Hu Yishlah Lanu Et Eliyahu Ha'nabi" – "The Compassionate One – He will send us Eliyahu the prophet." When Eliyahu comes, "Hu" – the letters Heh and Vav – will be restored. Another allusion to this concept appears in the final verse in Tehillim: "Kol Ha'neshama Tehalel Ya-ah" – "Every soul shall praise Y-ah." The word "He'neshama" ("the soul") can be punctuated differently such that it means "the desolation." This verse thus implies that in the current state of "desolation," in the absence of the Bet Ha'mikdash, we can praise only "Y-ah," as Hashem's Name remains incomplete. According to this second interpretation of "Yeheh Shemeh Rabba Mebarach," we are praying that "Shemeh" – a contraction of the words "Shem" and "Y-ah," referring to the incomplete Name – shall be made "Rabba," complete, and, additionally, His Name should be blessed ("Mebarach"). Incidentally, the word "Yitgadal" consists of five letters, and the word "Ve'yitkadash" consists of six letters. These two words thus represent the letters Heh and Vav, which, respectively, equal in Gematria 5 and 6. We pray through the recitation of these words that G-d's Name should be glorified through the restoration of the missing Vav and Heh. According to this second opinion, when reciting "Yeheh Shemeh Rabba Mebarach," one should pause slightly between the words "Shemeh" and "Rabba," as this is a prayer that the Name ("Shemeh") should become great ("Rabba"), and the word "Rabba" is thus not describing the word "Shemeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as concurring with this view of the Mahzor Vitri. However, as Hacham Ovadia Yosef cites, Tosafot challenged this reading in light of the Gemara's comment (there in Berachot) that speaks of Jews proclaiming in the synagogue, "Yeheh Shemeh Ha'gadol Meborach" ("May His great Name be blessed") – which clearly indicates that we are declaring that the great Name shall be blessed, as Rabbenu Yishak explained. Moreover, Rav Yisrael Bitan notes that the Ben Ish Hai elsewhere brings Rabbenu Yishak's understanding, and ruled that one should therefore not pause between the words "Shemeh" and "Rabba." This is, indeed, the correct practice to follow. Summary: The accepted interpretation of "Yeheh Shemeh Rabba Mebarach" is "May the Great Name be blessed." One should recite these words without any pause in between the words "Shemeh" and "Rabba."

The fiery half-shekel teaches that true atonement comes when the fixed discipline of obligation is fused with the passionate upward striving of the soul, revealing the equal, essential core within every Jew. Eliyahu's rebuke of “vacillating" exposes that spiritual indecision rooted in self-interest is more corrosive than open rebellion, yet even those who waver can return with redoubled strength. This class, taught by Rabbi Shais Taub, is based on Parshas Ki Sisa in Likkutei Sichos Vol. 1.

Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir's reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna's teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna's practice. To resolve the difficulty, it is suggested that Rav only ruled like Rabbi Shimon ben Elazar regarding the margins. Abaye further supports this resolution by showing that Rav gives weight to local custom, and the established custom is to write them setumot. The Gemara brings an example to show that Rav gave weight to the established custom from a statement he made regarding use of a sandal for chalitzah, noting that even the testimony of the prophet Eliyahu would not overturn a practice the people have already adopted to use a sandal. Rav Nachman bar Yitzchak offers an alternative explanation for the difficulty on Rav Huna. He explains Rabbi Shimon ben Elazar's position as being that while it is a mitzva (ideal) to make them setumot, if they were written petuchot, it would be valid; he reads the words in the braita as "even petuchot." Support for Rav Nachman is brought from a braita stating that a worn-out Sefer Torah or tefillin cannot be repurposed into a mezuza because one does not "lower" an object from a higher level of sanctity to a lower one. From the reason given in the braita, one can infer that if it were not a matter of "lowering" in sanctity, it could be repurposed. This would prove that setumot could be used, as those sections are setumot in a Sefer Torah. However, this suggested proof is rejected. The Gemara raises two other difficulties on the inference that, but for the issue of "lowering" sanctity, a Sefer Torah or tefillin could be repurposed for a mezuza. The first is that tefillin are written on klaf on the side facing the flesh, while a mezuza is written on duchsustos on the side facing the hair. The second difficulty is that a mezuza requires lines (sirtut), while tefillin do not. Both difficulties are resolved. Rav Chelbo further observes that Rav Huna would not sit on a bed while a Sefer Torah was resting upon it, opting instead to place the Torah on an inverted vessel on the ground. However, Rabba bar bar Hana, quoting Rabbi Yochanan, permits sitting on the same bed as a Torah. Rav Yehuda in the name of Shmuel states that a mezuza written in a "letter" (iggeret) format is invalid, as it requires the formal writing style of a Sefer. He also rules that hanging a mezuza on a stick or placing it behind a door is invalid and even "dangerous," as it must be fixed "on your gates." Shmuel specifies that the mezuza must be placed within the hollow of the doorway.

On the writing of a mezuzah - in terms of the scribe's method of holding the parchment, leaving space at the top and the bottom, and so on. Including shifts in the application of varying views with regard to the writing of the text itself. How was that dispute resolved? The Gemara introduces the determinant of Eliyahu the Prophet -- in the non-mezuzah example of the halitzah shoe, and when even that determining voice would be accepted as law and when it would not: namely, as guided by the widespread practice of the Jewish people. Also, the sanctity of tefillin, mezuzot, and Torah scrolls - can tefillin parchment be "demoted" to be a mezuzah? It would seem yes, except for the requirement that the mezuzah parchment needs scoring. Plus, not sitting on a bed (couch?) that as a Sefer Torah on it.

Rav Chelbo relates that he saw Rav Huna roll the mezuza from the word "echad" toward the word "shema" and format the paragraphs as setumot (closed). This practice is questioned by a braita where Rabbi Shimon ben Elazar notes that Rabbi Meir wrote mezuzot on duchsustos with margins at the top and bottom and formatted the paragraphs as petuchot (open). Rabbi Meir's reasoning was that the paragraphs are not adjacent in the Torah text itself. Since Rav (Rav Huna's teacher) rules in accordance with Rabbi Shimon ben Elazar, that raises a difficulty on Rav Huna's practice. To resolve the difficulty, it is suggested that Rav only ruled like Rabbi Shimon ben Elazar regarding the margins. Abaye further supports this resolution by showing that Rav gives weight to local custom, and the established custom is to write them setumot. The Gemara brings an example to show that Rav gave weight to the established custom from a statement he made regarding use of a sandal for chalitzah, noting that even the testimony of the prophet Eliyahu would not overturn a practice the people have already adopted to use a sandal. Rav Nachman bar Yitzchak offers an alternative explanation for the difficulty on Rav Huna. He explains Rabbi Shimon ben Elazar's position as being that while it is a mitzva (ideal) to make them setumot, if they were written petuchot, it would be valid; he reads the words in the braita as "even petuchot." Support for Rav Nachman is brought from a braita stating that a worn-out Sefer Torah or tefillin cannot be repurposed into a mezuza because one does not "lower" an object from a higher level of sanctity to a lower one. From the reason given in the braita, one can infer that if it were not a matter of "lowering" in sanctity, it could be repurposed. This would prove that setumot could be used, as those sections are setumot in a Sefer Torah. However, this suggested proof is rejected. The Gemara raises two other difficulties on the inference that, but for the issue of "lowering" sanctity, a Sefer Torah or tefillin could be repurposed for a mezuza. The first is that tefillin are written on klaf on the side facing the flesh, while a mezuza is written on duchsustos on the side facing the hair. The second difficulty is that a mezuza requires lines (sirtut), while tefillin do not. Both difficulties are resolved. Rav Chelbo further observes that Rav Huna would not sit on a bed while a Sefer Torah was resting upon it, opting instead to place the Torah on an inverted vessel on the ground. However, Rabba bar bar Hana, quoting Rabbi Yochanan, permits sitting on the same bed as a Torah. Rav Yehuda in the name of Shmuel states that a mezuza written in a "letter" (iggeret) format is invalid, as it requires the formal writing style of a Sefer. He also rules that hanging a mezuza on a stick or placing it behind a door is invalid and even "dangerous," as it must be fixed "on your gates." Shmuel specifies that the mezuza must be placed within the hollow of the doorway.

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The Gemara in Masechet Shabbat (119) teaches that responding "Yeheh Shemeh Rabba" to Kaddish "with all one's strength" has the power to annul harsh decrees. According to some versions of this passage, even if a decree of seventy years of suffering was issued against a person, he can have the decree repealed by answering "Yeheh Shemeh Rabba" with all his "strength." The common understanding of this expression – "with all one's strength" – is that it refers to full Kavana (concentration). Answering to Kaddish with concentration, focusing on the meaning of the words, has the power to annul harsh decrees. People often look for effective "Segulot," especially when they are dealing with some kind of problem or crisis, or when they have an important court case or business deal. Unfortunately, they generally overlook what might be the most obvious and most well-documented "Segula" of all – responding to Kaddish with full concentration. No matter what harsh punishment has been decreed against a person, he has the opportunity to have it annulled by responding to Kaddish properly. People who talk during Kaddish need to remember that they can gain far more by concentrating during Kaddish than they do with any conversation they have with their fellow. The "return on investment" for properly concentrating during Kaddish is far greater than we could ever imagine. The Yeser Ha'ra (evil inclination), knowing the great benefits of concentrating on Kaddish, lures a person to disregard Kaddish, and to engage in conversation instead of listening and responding properly. But speaking during Kaddish – even words of Torah! – is strictly forbidden by Halacha, and by doing so, one forfeits the immense rewards that this special prayer offers, and becomes liable to punishment, Heaven forbid. The Bet Yosef brings the story of Rabbi Hama who saw Eliyahu Ha'nabi leading thousands of camels loaded with "anger and wrath," and Eliyahu said that all this anger is for those who engage in conversation during the recitation of Kaddish. And the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites the Mateh Moshe as relating that a certain Torah scholar had a student who died young, and the student appeared to him in a dream, with an unseemly mark on his forehead. The student explained that this mark was his punishment for speaking during Kaddish. One should not fold his Tallit or Tefillin, or engage in other activity, during the recitation of Kaddish, so that he can fully concentrate on the words. This applies to all the Kaddish recitations – the Kaddishim recited during the prayer service, the Kaddish recited after Torah learning, the Kaddish recited at an Arayat, and so on. Rav Yisrael Bitan cites an opinion that this applies only when one responds, "Yeheh Shemeh Rabba," though Rav Bitan disagrees, and maintains that this is forbidden even while listening to Kaddish. He adds, however, that this is forbidden only through "Da'amiran Be'alma," which is the essential Kaddish. During the remainder of Kaddish, which is a later addition to Kaddish, it is permissible to engage in other activities. If someone fell behind during the prayers, and needs to complete the previous prayer during Kaddish, he should do so only after "Da'amiran Be'alma." Until that point, he should remain silent and respond to the Kaddish. Rav Bitan cites this ruling from the Mishna Berura.

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A Few Minutes In The Gospel Of Mark  Part 19:  This Is My Son  -  English only.  Peter witnessed the transfiguration of the Messiah and the appearance of Moses and Eliyahu. The Scriptures record that the apostle did not know what to say, but the Almighty Himself responded to the situation!  Based on Mark 9:1-7.  This is a rebroadcast of a podcast originally recorded on November 7, 2022. 

The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) writes that the text of the Kaddish prayer was likely written by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") during the first years of the Second Commonwealth. This prayer expresses the wish that G-d's Name should be glorified and become known throughout the world. The destruction of the first Bet Ha'mikdash marked a grave Hilul Hashem – desecration of G-d's Name – and so when Jews returned to their land and began rebuilding the Temple, the Rabbis composed this special prayer that the glory of G-d's Name should be restored. The Yalkut Yosef (Hebrew edition) notes that this theory might be supported by the Gemara's comment (Berachot 33a) that our prayers and blessings were written by the Ansheh Kenesset Ha'gedola. However, as noted by Rav Yisrael Bitan, the Gemara did not specifically mention Kaddish, and thus this proof is not conclusive. In any event, this is the opinion followed also by Rav Shlomo of Worms (Germany, d. 1096), in his Siddur. He explains that after seventy years in Babylonian exile, the Jews' primary language was Aramaic, instead of Hebrew, and for this reason the Kaddish text was written in Aramaic. A different view is presented by the Orhot Haim (Rav Aharon of Lunel, late 13 th -early 14 th century), who maintained that the Kaddish text was written several generations later, by the Tanna'im. The unique significance of the Kaddish prayer, and its precious value, is clearly expressed in several passages in the Gemara. In Masechet Berachot (3a), the Gemara tells that Rabbi Yossi was once traveling and stopped to pray in one of the ruins of Jerusalem. While he was there, he heard a voice weeping and lamenting, "Woe unto the children because of whose iniquities I destroyed My home, burned My sanctuary, and exiled them among the nations." Afterward, he was informed by Eliyahu the Prophet that this cry is sounded three times each day. However, Eliyahu added, when Jews assemble in synagogues and study halls and pronounce in Kaddish, "Yeheh Shemeh," the Almighty "nods His head," so-to-speak, and regrets having driven the Jewish People into exile. The Kaddish recitation thus arouses G-d's love and compassion, and brings the final redemption closer. Moreover, the Gemara teaches in Masechet Shabbat (119b) that if one answers "Yeheh Shemeh Rabba" with all his might, harsh decrees that were issued against him are rescinded. And the Gemara states in Masechet Sota (49a) that since the destruction of the Bet Ha'mikdash, the world's condition has been increasingly worsening, yet the world survives in the merit of "Kiddusha De'sidra" and the Kaddish recited after Torah study. ("Kiddusha De'sidra" refers to the section known to us as "U'ba Le'sion," when we cite several verses followed by their Aramaic translation.) Rav Amram Gaon (9 th century) tells that Rabbi Yishmael was once shown by an angel the horrific tragedies that were decreed to befall the Jewish People. The angel explained that new decrees are issued against the Jews every day, but these decrees are left unfulfilled in the merit of the Jews' recitation of "Yeheh Shemeh Rabba." There was once a member of our community who suffered a stroke, and the family, who heard of the great power of Kaddish to annul harsh decrees, brought a Minyan to the rehabilitation center. They prayed there with the patient, ensuring to have special Kavana (concentration) when responding "Yeheh Shemeh Rabba." The patient quickly recovered, returned to work, and lived for many years – a clear demonstration of the special power of Kaddish.

Sponsored by Anonymous:This is the second of 6 shows sponsored in memory of Eliyahu ben Yehuda, niftar 27 Tevet 5776, on his 10th yahrzeit, commemorating the 250th anniversary of the United States of America.

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Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 2,532

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The Torah in Parashat Vayigash lists the names of the members of Yaakob Abinu's family who moved with him from Canaan to Egypt. These include his granddaughter, Serah, the daughter of Asher (46:17). Targum Yonatan Ben Uziel tells us something fascinating about Serah – she was one of the very few people in world history who never died, and instead went into Gan Eden alive. Serah received this special reward because she was the one who informed Yaakob Abinu that Yosef was still alive. Yaakob had mourned and grieved for twenty-two years, thinking that Yosef, his beloved son, was devoured by an animal. When Yosef's brothers returned from Egypt with the news that Yosef was actually alive, and had risen to the position of vizier of Egypt, they were unsure how to communicate this information to Yaakob. He was an elderly, shattered man, and they needed to share with him this news in a gentle, delicate manner that wouldn't cause him shock. They turned to Serah, Asher's daughter, who was a talented musician. She took an instrument and sang beautifully to Yaakob the words that Yosef was alive. In reward for this act, Serah earned eternal life. It is not difficult to see the principle of "Midda Ke'negged Midda" – how actions are repaid "measure for measure" – at work in this story. Serah effectively restored Yaakb Abinu's soul, bringing him back to life. Throughout the twenty-two years of mourning, Yaakob was lifeless – without joy, without vitality. Serah restored Yaakob's life – and so she was rewarded with eternal life. The Zohar teaches that anytime a person shares good news with somebody, the spirit of Eliyahu Ha'nabi enters his being. Eliyahu is the one who will inform us of Mashiah's imminent arrival. In fact, Ashkenazim have the practice of adding a brief prayer to Birkat Ha'mazon asking Hashem to send us Eliyahu Ha'nabi "so that he will bring us good news, salvations and consolations." Eliyahu is the ultimate bearer of good tidings – and he is the most famous person who never died, who lives eternally, who went straight into Gan Eden without experiencing death. By sharing good news with people, we attain an element of Eliyahu Ha'nabi's eternal quality. When we tell good news, we make people happier, we revitalize them, we encourage them, we bring them more "liveliness." We are thus worthy of eternity. I recall that after my first child was born, I went from the hospital to a job I had at the time tutoring a young man in preparation for his Bar-Misva. When I came in, his mother said hello and asked how I was doing. I said I was fine, without informing her that my wife delivered a baby boy. I felt I would come across as self-absorbed by telling her about the birth. Later, the father came in and said hello, and once again I just responded to the greeting without informing him about the birth of my son. Not long after I left, both parents heard that my wife had given birth to a boy. They both called me and asked in bewilderment why I hadn't said anything about it. I acted incorrectly that day. I didn't realize at that time how important it is to share good news, as much and as often as possible. People love hearing good news. It gets them excited, it injects them with optimism and encouragement. It gives them a better feeling about the world. It reminds them that beautiful things are happening all around them, that Hashem does so many wonderful things. Sharing good news has the effect of lifting people's spirits and energizing them. This is especially important in today's day and age. The device we carry in our pocket is constantly bringing us bad news. We are greeted all day by distressing news, by all that is wrong in the world. The news feeds never tell us about couples getting engaged and married, about people working hard, accomplishing, and earning a respectable livelihood, about happy families enjoying dinner or an outing, about people doing Misvot and learning Torah. This is not reported as news because it's uninteresting. News feeds instead tell us as much negative information as it can – crime, corruption, ugly politics, "juicy" gossip about public personalities and celebrities, etc. Every piece of news we consume makes the world seem darker. The cumulative effect of news consumption is chronic negativity, and even anxiety, as we feel that everything about the world is wrong. The antidote to this gloom is positivity. We should be making a point of being as positive and upbeat as possible. We should be seizing every opportunity we have to share happy news, to point out the good things that are happening, to compliment, to praise, to express admiration and gratitude. There is more than enough negativity in our lives – and we must therefore avoid adding further negativity. Instead, let's spread positivity, talking as much as we can about all the good we see around us.

The Torah in Parashat Vayigash lists the names of the members of Yaakob Abinu's family who moved with him from Canaan to Egypt. These include his granddaughter, Serah, the daughter of Asher (46:17). Targum Yonatan Ben Uziel tells us something fascinating about Serah – she was one of the very few people in world history who never died, and instead went into Gan Eden alive. Serah received this special reward because she was the one who informed Yaakob Abinu that Yosef was still alive. Yaakob had mourned and grieved for twenty-two years, thinking that Yosef, his beloved son, was devoured by an animal. When Yosef's brothers returned from Egypt with the news that Yosef was actually alive, and had risen to the position of vizier of Egypt, they were unsure how to communicate this information to Yaakob. He was an elderly, shattered man, and they needed to share with him this news in a gentle, delicate manner that wouldn't cause him shock. They turned to Serah, Asher's daughter, who was a talented musician. She took an instrument and sang beautifully to Yaakob the words that Yosef was alive. In reward for this act, Serah earned eternal life. It is not difficult to see the principle of "Midda Ke'negged Midda" – how actions are repaid "measure for measure" – at work in this story. Serah effectively restored Yaakb Abinu's soul, bringing him back to life. Throughout the twenty-two years of mourning, Yaakob was lifeless – without joy, without vitality. Serah restored Yaakob's life – and so she was rewarded with eternal life. The Zohar teaches that anytime a person shares good news with somebody, the spirit of Eliyahu Ha'nabi enters his being. Eliyahu is the one who will inform us of Mashiah's imminent arrival. In fact, Ashkenazim have the practice of adding a brief prayer to Birkat Ha'mazon asking Hashem to send us Eliyahu Ha'nabi "so that he will bring us good news, salvations and consolations." Eliyahu is the ultimate bearer of good tidings – and he is the most famous person who never died, who lives eternally, who went straight into Gan Eden without experiencing death. By sharing good news with people, we attain an element of Eliyahu Ha'nabi's eternal quality. When we tell good news, we make people happier, we revitalize them, we encourage them, we bring them more "liveliness." We are thus worthy of eternity. I recall that after my first child was born, I went from the hospital to a job I had at the time tutoring a young man in preparation for his Bar-Misva. When I came in, his mother said hello and asked how I was doing. I said I was fine, without informing her that my wife delivered a baby boy. I felt I would come across as self-absorbed by telling her about the birth. Later, the father came in and said hello, and once again I just responded to the greeting without informing him about the birth of my son. Not long after I left, both parents heard that my wife had given birth to a boy. They both called me and asked in bewilderment why I hadn't said anything about it. I acted incorrectly that day. I didn't realize at that time how important it is to share good news, as much and as often as possible. People love hearing good news. It gets them excited, it injects them with optimism and encouragement. It gives them a better feeling about the world. It reminds them that beautiful things are happening all around them, that Hashem does so many wonderful things. Sharing good news has the effect of lifting people's spirits and energizing them. This is especially important in today's day and age. The device we carry in our pocket is constantly bringing us bad news. We are greeted all day by distressing news, by all that is wrong in the world. The news feeds never tell us about couples getting engaged and married, about people working hard, accomplishing, and earning a respectable livelihood, about happy families enjoying dinner or an outing, about people doing Misvot and learning Torah. This is not reported as news because it's uninteresting. News feeds instead tell us as much negative information as it can – crime, corruption, ugly politics, "juicy" gossip about public personalities and celebrities, etc. Every piece of news we consume makes the world seem darker. The cumulative effect of news consumption is chronic negativity, and even anxiety, as we feel that everything about the world is wrong. The antidote to this gloom is positivity. We should be making a point of being as positive and upbeat as possible. We should be seizing every opportunity we have to share happy news, to point out the good things that are happening, to compliment, to praise, to express admiration and gratitude. There is more than enough negativity in our lives – and we must therefore avoid adding further negativity. Instead, let's spread positivity, talking as much as we can about all the good we see around us.

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0:00 How to wage war for Hashem1:45 Rambam's treatment of the laws of Chanukah – a celebration of military victory – ends with the teaching that peace is the purpose of the whole Torah4:45 Why Jews can't be inspired to wage war8:15 The motivations of war11:45 People who believe in fighting tend to fight more effectively; why polytheists are the better warriors15:30 A person who believes that war will never be completely eradicated from the world will wage war with more conviction18:30 King David couldn't build the House of Hashem because he was a man of war20:25 Mashiach will wage war and also build the House of Hashem26:30 Before the war of Gog U'Magog, Eliyahu the Prophet will come to make peace in the world29:30 People are motivated to war because they value one thing more than any other thing; Hashem is not a thing, but rather the possibility of all things being harmonized32:45 Hashem will tell Mashiach to smash his enemies with a metal bat, and Mashiach will refuse and instead offer Shalom35:15 Mashiach can't fight for Hashem because Hashem is not a thing36:15 The word "Shalom" is the thing for which Mashiach is motivated to fight 37:45 Polytheists have things to which they are dedicated and committed; the Jews have words instead of things41:15 Jews care about nothing but words43:45 Why Hashem alone has a Bible and the other gods don't45:30 The Torah is a method of making something out of nothing47:15 "Davar" means both thing and "word"; "Shalom" is the ultimate word because it is not a thing52:30 By declaring the word "Shalom," a motivation for war is generated55:45 Why Eliyahu's teaching of "Shalom" will trigger the ultimate war59:45 Mashiach will wage war because he stands for peace1:01:45 What makes Hashem effective in this world is words1:05:00 Everything that Hashem does is for the good because of the people who say that everything that Hashem does is for the good 1:07:30 "Shalom Aleichem" is a verbal offer

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

#419> Sponsored anonymously L'Zecher Nishmas Eyal Meir ben Shemaya in commemoration of his second Yahrtzeit which is Erev Chanukah. > Sponsored by The Tehillim Unveiled Podcast. Check out a fascinating Chanukah Special episode about Mizmor Shir: Apple Podcasts: https://sholink.to/TehillimApple> Spotify: https://sholink.to/TehillimSpotify> For more information about Mishnat Eyal: https://mishnasdura.org.il/eyal/> For information about Eyal: https://blog.nli.org.il/en/mishnayot_soldier/> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

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#415> To watch the video version of this podcast: https://youtu.be/Zj0ln9U4jYo> Episode produced by R' Zevi Kaufman of Cedar Media Studios zevi@cedarmediastudios.com> This episode is sponsored bySephardic Warehouse.We all know the incredible work of Machon Ahavat Shalom. But for a long time, unless you lived in Israel, getting their titles—or titles from Machon HaKeter, Shuvi Nafshi, Kise Rachamim and other Sefardi Machonim, was a challenge.Sephardic Warehouse was founded to fix that. They've ensured that these seforim are available and affordable for the North American market.Sephardicwarehouse.com> This episode is also sponsored by Amudim.Unite to Heal, Amudim's annual 36-hour livestream, is happening December 7–8, and it's become the most-watched Jewish event of the year. Everything you'll see is original — real conversations, real Torah, real mental-health insight — with some of the most respected voices in the Jewish world.If you're into thoughtful Torah conversations, honest discussions about mental health and community, and hearing from some of the most interesting Jewish voices today, you're going to want to tune in!https://unitetoheal.com/seforim-chSupport the show

Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 2,497

Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 2,497

Full TorahAnytime Lecture Video or Audio More classes from R' Eliyahu Maksumov ⭐ 2,497