Podcasts about gimmel

Zevachim Daf Tazdik Pay זבחים דף פ"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Ayin Gimmel  זבחים דף ע"ג (in Yiddish) With Rabbi Avrohom Karp

Welcome to our Bitachon series. We were going through Sha'ar HaBechina now, and he's bothered by why is it that we're not all jumping for joy over all the great things that are in the world, if tov Hashem lakol . And his third reason was that things don't always go right, and we don't appreciate that and therefore, we don't see the goodness. And today we'll spend some time on appreciating when things don't go right. The Ramchal in his sefer Derech Hashem , volume two, chapter eight, says, we all know that all God wants to do is good. That's why He created the world. And He loves us like a father loves his son. But this very love sometimes brings with it a need for discipline. Like the pasuk says, כי כאשר ייסר איש את בנו, like a man chastises his son, Hashem Elokecha meyasreka , God chastises you. And therefore, we have to realize, he says, that the judgment and the justice is coming from a source of love. And God is not coming like an enemy that has a vengeance, but like a father that wants the best for his son. In his sefer Da'at Tvunot , the Ramchal writes in letter 154 that because it comes for love, God's musar , even when it's done, is always softened and sweetened. It doesn't come in cruelty in an overpouring of wrath. But God tempers it in a way that it's palatable. The Reishit Chochma in the section on Anava , chapter five, quotes the pasuk in Iyov where Iyov says, Hashem natan , God gave, v'Hashem lakach , and God took. יהי שם השם מבורך, God should be blessed. And he makes a diyuk and he says, Hashem took and Hashem ... Hashem gave and Hashem took. It should say, Hashem gave, Hashem took. What do we need the 'and' for? And he says when Hashem gave, it was just He gave without any questions. When he takes, and Hashem means He and His court of judgment, which means God has a whole court of judgment to decide whether He should take. It's much harder to take than it is to give. And therefore, we have to bless Hashem and understand, in his words, משפטיו עמנו הוא לטוב לנו. All of God's judgments are for our best interest, l'taher nafshoteinu , to purify us. And he quotes our pasuk again of tov Hashem lakol . And that's why Nachum Ish Gamzu used to always say, gam zu l'tova , because he understood that even the judgment is ultimately for good when you realize that, when you realize it's coming from a good source. I want to end with something that's a little kabbalistic but it's a very nice piece. There's a sefer called Sefer Yetzirah . Some say it was written by Avraham Avinu , that goes through the 22 letters of the alphabet. And it breaks it down to the following three units. The first three letters are the unit of the mass that created the world, Alef Mem Shin , which stands for Alef , avir ; Mem is mayim , and Shin is for eish . Those are the building blocks of the world: water, wind, and fire, leaving out earth. The next letters are what he calls the seven kefulot , the seven letters that have a dagesh in them, which is beged keferet . Even when we don't have a dagesh in the Reish , the Zohar has it as that. That's my second unit, which is the seven days of the week. The third unit is the 12 months of the year. So if I subtract my Alef Mem Shin , which was the first three letters used for the mass, I subtract the next seven, ten, seven letters: Beis , Gimmel , Dalet , Chaf , Pey , Reish and Taf , I subtract the 10, I'm left with 12 letters of the alphabet, 22 letters of the Hebrew alphabet. So I start with a Hey . That's the first letter that hasn't been used yet. And the next 12 letters, starting with the Hey , correspond to the months of the year. Hey is Nissan , Vav is Iyar , Zayin is Sivan , Ches is Tammuz , Tes is Av , Yud is Elul , Lamed is Tishrei , Nun is Cheshvan , Samech is Kislev , Ayin is Teves , Tzadi is Shvat , and Kuf is Adar . We can give a whole class on this, to whet your appetite. We know Nun , these also corresponds to the letter, the letters in Ashrei . We know there's no nun in Ashrei , because nun refers to nefila . falling. Cheshvan has no holidays, it's the nun letter. Nissan , which is a time we talk about God's greatness, Hagadol , הדר כבוד הודך ודברי נפלאותיך אשיחה we speak about the wonders of God, Haggadah shel Pesach . Now, what is Av ? Av is tet . What's what is the pasuk of Av ? Of all the psukim of Ashrei , the last thing you would think of is our pasuk we've been talking about from the beginning, טוב ה' לכל ורחמיו על כל מעשיו. The month of Av is symbolized by Tov Hashem lakol . And even the number nine is the nine days of Av , which are seen the worst nine days of the year, are really tov . They're the nine of the tet of the letter tov . Because even the worst of times, it's the month of Av . Av is our father. כאשר ייסר איש את בנו, ה' אלוקיך מיסרך like a father chastises his son. So this is the final hurdle that we have in being happy people. Either A, we always want more. B is that we we are used to the goodnesses. And C is we have the difficult challenges. And we have to overcome all three.

Zevachim Daf Samach Gimmel זבחים דף ס"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Nun Gimmel זבחים דף נ"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Mem Gimmel זבחים דף מ"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Lamed Gimmel זבחים דף ל"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Chof Daled דף כ"ג (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Yud Daled זבחים דף י"ד (in Yiddish) With Rabbi Avrohom Karp

Zevachim Daf Yud Gimmel זבחים דף י"ג (in Yiddish) With Rabbi Avrohom Karp

Rabbi Stark continues discussing the Yud Gimmel Middos and explains how once we recognize we are nothing without Hashem is when Hashem then allows us to tap into being able to achieve "everything".

The Mashgiach continues with his explanation of the Yud Gimmel Middos. 

Zevachim Daf Gimmel 'הוריות דף ג (in Yiddish) With Rabbi Avrohom Karp

The Mashgiach explains the secret behind the Yud Gimmel Middos and the relationship which they extend from.

Horayos Daf Yud Daled הוריות דף י"ד (in Yiddish) With Rabbi Avrohom Karp

Horayos Daf Yud Gimmel הוריות דף י"ג (in Yiddish) With Rabbi Avrohom Karp

Horayos Daf Gimmel 'הוריות דף ג (in Yiddish) With Rabbi Avrohom Karp

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

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

Avodah Zarah Daf Samech Gimmel עבודה זרה דף ס"ג (in Yiddish) With Rabbi Avrohom Karp

In this episode, Emma Gimmel, Director of Nursing at Manhattan Endoscopy Center, shares insights on the evolution of ASCs, the expansion into new specialties, and how outpatient care can play a pivotal role in building a more affordable, resilient healthcare system. She also discusses upcoming regulatory changes and how the center is preparing for future growth.

The Rebbe acknowledges receipt of the will draft, noting that writing one is a segulah for long life. He advises having it prepared by a lawyer and expresses interest in hearing if the travels were beneficial. He encloses the Yud-Beis–Yud-Gimmel Tammuz booklet and sends blessings for peace of mind and body. https://www.torahrecordings.com/rebbe/004_igros_kodesh/tamuz/1091

The Rebbe sends the Yud-Beis–Yud-Gimmel Tammuz booklet and encourages using its light and message to inspire others. Just as the Rebbe Rayatz was redeemed through helping the many, we too attain inner redemption by spreading Torah and Chassidus, strengthening the yetzer tov, and transforming the yetzer hara into a positive force. https://www.torahrecordings.com/rebbe/004_igros_kodesh/tamuz/1087

In this episode, Emma Gimmel, Director of Nursing at Manhattan Endoscopy Center, shares insights on the evolution of ASCs, the expansion into new specialties, and how outpatient care can play a pivotal role in building a more affordable, resilient healthcare system. She also discusses upcoming regulatory changes and how the center is preparing for future growth.

In this episode, Emma Gimmel, Director of Nursing at Manhattan Endoscopy Center, shares insights on the evolution of ASCs, the expansion into new specialties, and how outpatient care can play a pivotal role in building a more affordable, resilient healthcare system. She also discusses upcoming regulatory changes and how the center is preparing for future growth.

Chelek 28, Yud Beis Yud Gimmel Tammuz - Rabbi Mendy Wolf

This week I have two stories for you for Yud Bes and Yud Gimmel Tammuz. The first is about Rabbi Yosef Yitzchak as a young man being sent to avert a decree against the Jewish community and the second a story told by the Friediker Rebbe about a simple chassid of his grandfather, the Rebbe Reb Shmuel. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/shema-is-yisrael. To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

Chelek 28, Yud-Beis - Yud-Gimmel Tammuz - Mrs. Rivky Slonim

Chelek 28, Yud-Beis Yud-Gimmel Tammuz

The massive miracle about the Rebbe's release that nobody talks about.

The Rebbe writes that during these auspicious days of Yud Beis–Yud Gimmel Tammuz, the Frierdiker Rebbe arouses great compassion from Above for those connected to him. This is a time of revealed blessings—especially for those leading and strengthening Yiddishkeit—bringing success in Torah, mitzvos, and in all areas of life. https://www.torahrecordings.com/rebbe/igroskodesh/015/011/5573

Rabbi Jacobson will discuss the following topics:Gimmel Tammuz How can we describe and explain this day? How do we honor this day? Why do we say that the presence of a tzaddik is stronger after they pass away?  What was the Rebbe's last major teaching before Chof Zayin Adar and Gimmel Tammuz? What maamar of the Rebbe would you recommend we study on this day? How is Gimmel Tammuz this year, 31 years later, different from previous years? Are there guidelines on how to pray at the Ohel to realize the best results? Why do some people see their prayers fulfilled more than others? Is there a connection between Korach challenging Moshe's leadership and Gimmel Tammuz? Is there a connection with the theme of Parshas Chukas, about purification from the toxins of death? What can we do to not feel depressed and threatened by today's world events? What did the Rebbe say about wars waged in Persia? Can we say that the Rebbe is Moshiach after Gimmel Tammuz? Will everyone in the world immediately know that Moshiach has arrived? Is this a positive thing? What would the Rebbe say? Is there a connection between Khamenei and Haman? Did the Rebbe say that one way to defeat irrational hatred is by increasing in irrational love? What is the connection between suprarational laws and engraved letters – both interpretations of the word Chukas? What can we learn from the story of Moshe hitting the rock instead of speaking to it? What would the Rebbe advise?  Should we move out of New York?How will those sensitive to heat move to Israel?Ceasefire between Israel and Iran Chukas How should we react to the nomination of an anti-Israel NY Mayoral candidate? What lessons can we learn from the recent heat wave? 

Gimmel Tamuz Farbrengen @ Camp Hasc - The Rebbe's Dollars in Growth by Rabbi Daniel Kalish

A Mission from the Hospital Bed When a young man was stranded in a hospital bed, the Rebbe turned his perspective around. — A new story of the Rebbe for Gimmel Tammuz. 

Rabbi Kalish & Reb Judah Mischel

The previous Rebbe's absolute unwavering commitment to Hashem and His Torah. LIke Chukat - engraved in his soul.

Chelek 28, Gimmel Tammuz - Mrs. Rivky Slonim

Torah Class - Parshat Korach – Gimmel Tammuz: What's Funny About Destruction?An Optimistic Approach to Coping with Pain.

Do we realise how radical the Frierdicker Rebbe's sacrifice for Judaism was?

The Rebbe urges detailed planning to maximize the upcoming Chag HaGeulah, emphasizing spreading Chassidus, promoting Chitas study, and strengthening daily halachic observance—especially this year, marking thirty years, which highlights the need to expand the Rebbe Rayatz's mission. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5529

No Submission!!

No Submission!!

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

One of the traditions of Chanukah in Ashkenazic communities is playing with a dreidel, a spinning top that has 4 sides with the Hebrew letters Nun, Gimmel, Hei and Shin. What is the origin of the dreidel? Does it contain mystical significance? What is the connection to Chanukah? A fascinating discussion about the Dreidel and its significance. --- Support this podcast: https://podcasters.spotify.com/pod/show/zalman-gordon/support

Just like the child who dumps a bowl of meatballs of their face, the "schmutz" makes them cuter. So too we want Hashem to view our sins in a way which endears us to him. 

Just like the child who dumps a bowl of meatballs of their face, the "schmutz" makes them cuter. So too we want Hashem to view our sins in a way which endears us to him.