Podcasts about halacha

Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thought, the prayer service is a process whereby one ascends from one level to the next, so that by the time he recites the Amida, he is on the highest level where he can speak directly to Hashem. Just as one cannot reach the third floor of a building without first reaching the second floor, likewise, one cannot reach the higher levels before passing through the lower levels, and so each stage of the prayer process is indispensable for the prayers to be effective. Indeed, in the work Maggid Mesharim (Parashat Beshalah), we read that the angel who taught Torah to Maran, author of the Shulhan Aruch, sternly admonished him to ensure to arrive on time in the synagogue so he can complete the entire prayer service. Skipping portions of the service, the angel warned, violates the "Heavenly protocol." Nevertheless, it occasionally happens that, for whatever reason, a person arrives late in the synagogue, and if he recites the entire service, he will be unable to pray the Amida together with the congregation. What should the individual do in this situation? Should he forego the recitation of the Korbanot for the sake of Tefila Be'sibur – praying the Amida together with the congregation – or must he follow the sequence of the prayer service even at the expense of Tefila Be'sibur? The Shulhan Aruch writes that if a person arrives late, then he should skip the introductory sections, and begin with Baruch She'amar so that he can catch up to the congregation and pray with them. If one has time for reciting some of the introductory portions of the prayer service, the Shulhan Aruch adds, then he should recite the morning blessings, as well as the paragraph of "Lefichach" through the verse of "Shema Yisrael" and "Baruch Shem." He should also recite the verses of the Tamid, and the section of the Ketoret, until but not including the paragraph that begins "Rabban Shimon Ben Gamliel." Additionally, he should recite the Ana Be'cho'ah prayer. He should recite the first part of Hodu – until the words "U'bi'nvi'ai Al Tare'u" – and then skip until "Kel Nekamot Hashem," continuing through "Ya'anenu Be'yom Kor'enu." He should then skip until "Hashem Melech" and Baruch She'amar. If one does not have time to recite any part of the Korbanot section, then he should skip it entirely in order to pray the Amida with the congregation, as the value of Tefila Be'sibur – praying with the congregation – overrides the value of reciting the Korbanot. This is the ruling of the Shulhan Aruch, based on the opinion of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310). Likewise, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718), after noting the comments of the Zohar and the Arizal about the importance of reciting the entire prayer service, and of not skipping any portions of it, writes that Tefila Be'sibur is the highest priority, and thus one should skip the earlier sections of the service when necessary to pray the Amida with the congregation. This was the position taken also by the Hida (Rav Haim Yosef David Azulai, 1724-1806). By contrast, the Poskim who follow the teachings of the Kabbalah ruled that one may never skip any portion of the prayer service, even for the sake of Tefila Be'sibur. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is the view accepted by Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He writes that notwithstanding the Shulhan Aruch's ruling, we cannot ignore the Kabbalists' teaching about the importance of the sequence of the prayer service. Furthermore, Hacham Bension adds, if we allow skipping the earlier sections of the prayer service, many people will do so habitually. It is preferable to forbid skipping, so people will see that by arriving late they forfeit the benefits of Tefila Be'sibur, and this will motivate them to make a greater effort to arrive on time. A mourner, Heaven forbid, should not skip the Korbanot section or any other portions of the daily prayer service. Although a mourner is not permitted to learn Torah, he may recite the passages from the Torah and other sources that have been incorporated into the prayer service.

We conclude the daily Korbanot section with "Rabbi Yishmael Omer" – a Berayta (passage by a Tanna) authored by the great sage Rabbi Yishmael, listing the thirteen methods with which the Sages extracted Halachot from the text of the Torah. If one wishes to extract oil from the ground, it is not enough to know where the oil is located – he needs the right machinery to extract the oil from beneath the ground. Likewise, to deduce Halachot from the Biblical text, one needs to have the "tools," the rules by which the Halacha can be determined based on a careful analysis of the text. The first of these "tools" is Kal Va'homer, whereby a conclusion is reached through logical deduction, by noting that the Halacha applies in a less intuitive context. An analogy would be a person concluding that he can lift a certain heavy object after seeing that someone weaker than him was able to lift it. An example of a Kal Va'homer in the Torah is G-d's announcement of Miriam's punishment for speaking Lashon Ha'ra. He said that if Miriam's father had angrily scorned her, she would be ashamed for an entire week, so certainly, now that Hashem has scorned her by having her stricken with Sara'at, she should remain outside the camp for a week (Bamidbar 12:14). The second of Rabbi Yishmael's thirteen methods is Gezera Shava – extending a Halacha that applies in one context to a different context on the basis of a common word shared by these two areas of Halacha. Likely the most famous Gezera Shava is the connection drawn by the Sages between Pesach and Sukkot. The Torah establishes an obligation to eat Masa on the night of Pesach, the 15 th of Nissan, and the Sages deduced that on the first night of Sukkot one is similarly required to eat bread in the Sukka. As the Torah requires observing Pesach on "Hamisha Asar" – the "15 th " of Nissan, and it requires observing Sukkot on "Hamisha Asar" – the 15 th of Tishreh, we may infer that the obligation that applies on the night of Pesach applies also on Sukkot. Hence, one must eat bread in the Sukka on the first night of Sukkot just as one must eat Masa on the first night of Pesach. (Throughout the rest of Sukkot, although one who wishes to eat bread must do so in the Sukka, he does not have an obligation to eat bread in the Sukka; this obligation applies only on the first night.) The Tur writes that we recite this Berayta at the end of the Korbanot section between it is the introduction to Torat Kohanim – the Halachic Midrash on the Book of Vayikra, which focuses on the sacrifices, and is thus relevant to the topic of sacrifices. Furthermore, this Berayta appears in the Gemara (Yoma 33a), and thus by incorporating it as part of our daily prayer service, we ensure to learn some Gemara each day (just as reciting Ezehu Mekoman each day ensures the daily study of Mishna).

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

As part of the Korbanot section of the morning prayer service, we read the Mishnayot of the fifth chapter of Masechet Zebahim – the chapter of Ezehu Mekoman. This chapter goes through all the various sacrifices that were offered in the Bet Ha'mikdash, and concisely tells us the procedure required for each sacrifice. One reason we read this chapter is so that through our reading, we will be considered as though we actually brought the sacrifices and receive atonement. But additionally, we read this chapter as a fixed daily regimen of Torah learning. By incorporating this reading into our daily prayer, we ensure to learn Mishnayot each day. However, if this is the reason for reciting these Mishnayot, then we must understand what we read. Reading Mishna, or Gemara, without understanding the meaning of the text has no value. When it comes to prayer, although we are of course encouraged and urged to try to pray with Kavana (concentration), our Rabbis taught that there is value to our prayers even without understanding the words. If a person prays with sincere feelings and emotions, then his prayers are accepted regardless of he actually understands the words. But this does not apply to Torah learning. If a person reads a Torah text without understanding what he read, he is not credited with the Misva of Torah study. (The exception is the reading of the Zohar, which has value even if one does not understand what he reads.) Therefore, in order for our daily reading of Ezehu Mekoman to have value and to be considered as Torah study, we must learn the text so we understand what we are saying. This point is made by Hacham Ovadia Yosef. Some add that we recite specifically this chapter each morning because of its unique characteristic – all the information is presented unanimously, without any disagreements. Throughout the Mishnayot we find Mahlokot – disagreements among the Tanna'im regarding the Halachot under discussion. In the chapter of Ezehu Mekoman, however, there are no disagreements. Every Halacha is unanimous, and not subject to debate. This makes this chapter special and worthy of our daily study. Furthermore, I heard many years ago from Rav Meir Mazuz (1945-2025) that this chapter consists of 345 words – the Gematria of the name "Moshe." This alludes to the fact that all the information presented in this chapter regarding the offering of the sacrifice was taught to Moshe at Mount Sinai.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to the Name of the Almighty. This proclamation is significant in that the first letters of its six words – Bet, Shem, Kaf, Mem, Lamed and Vav – are the only letters in the Hebrew alphabet that are used as prefixes to G-d's Name. These six letters can be appended to the Name to form the words "B'Hashem" (as in "Ach B'Hashem Al Timrodu" – Bamidbar 14:9), "She'Hashem" (as in "Ashreh Ha'am She'Hashem Elokav" – Tehillim 144:15), "K'Hashem" (as in "K'Hashem Elokenu Be'chol Kore'nu Elav" – Debarim 4:7), "Me'Hashem" (as in "Me'Hashem Yasa Ha'dabar" – Bereishit 24:50), "L'Hashem" (as in "L'Hashem Ha'yeshu'a" – Tehillim 3:9), and "V'Hashem" (as in "V'Hashem Holech Lifnehem" – Shemot 13:21). These letters thus have a special connection to Hashem's Name, and so we proclaim "Baruch Shem…" after making a reference to the divine Name. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Torah Li'shmah, writes that although this proclamation is made silently when it is recited during the Shema reading, in other contexts it may be recited aloud. Accordingly, we do not need to recite "Baruch Shem" silently when we say Ana Be'cho'ah during the Korbanot section each morning. However, Hacham Ovadia Yosef noted that elsewhere in his writings (Od Yosef Hai), the Ben Ish Hai contradicts this ruling, and writes that "Baruch Shem" must be recited silently even in Ana Be'cho'ah. The accepted practice is to recite it silently in Ana Be'cho'ah just as we do during the reading of Shema.

Mindy Schaper is a unique personality. Not only did she volunteer a kidney to save the life of a young man whom she did not know, but she also volunteered as a surrogate mother, carrying the child of an Orthodox couple full-term … and she did this twice! So now you understand the title of this podcast. Mindy Schaper grew up Chassidic in Boro Park, Brooklyn and now identifies as Modern Orthodox. She is a writer and marketing project manager, with degrees in psychology, English and Judaic Studies She helped to found and run Project Makom, an organization that supports people transitioning out of or re‑orienting from the Haredi world and often seeking a place in the Modern Orthodox world. Her video about being an Orthodox Jewish surrogate ("Being an Orthodox Jewish (and Married!) Surrogate" explores the intersection of modern family-building and traditional Halacha. It highlights the profound cultural and religious considerations required, including navigating Kosher dietary laws during embryo transfers and receiving specific Rabbinic guidance on fertility treatments. Here is a LINK to the video. In our post-interview segment, we share results from our recent survey on the issue of how and why Modern / Centrist Orthodox and Haredi identify and define themselves. The findings are in our new study "Issues of the Day: Orthodox Jewish Community Views on Key Current Issues," which also covers: Our strengths and top challenges; Top issues that we need to better understand; Dialogue and relationships with non-orthodox Jews and with non-Jews; and an Update on modern / centrist orthodox attitudes toward women in shul leadership. Click HERE to access the full report; and click HERE to access all of the Orthodox community research.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

In our next series, we will examine the laws of The Three Weeks.  May our learning be a merit for our brave soldiers in the IDF, and for full healing for our brothers and sisters in Israel. In our next lesson we discuss making weddings or engagements during the Three Weeks. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

The Kabbalists taught that when one recites the "Ana Be'cho'ah" prayer, he should arrange the words of the prayer in pairs. Meaning, he should say the first two words, briefly pause, say the next two words, pause, and so on. This is the instruction given by Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, based on the teachings of the Arizal. This is brought later by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). However, Rav Meir Mazuz (1945-2025) ruled that one should not follow this custom, as the reading becomes unintelligible in this manner. By reciting the text of this prayer in pairs of words, one ends up saying, "Ana Be'cho'ah" – "Please, with the strength"; "Gedulat Yeminecha" – "the greatness of Your right"; "Tatir Serura" – "release those who are trapped"; "Kabel Rinat" – "accept the prayer of"; "Amecha Sagebenu" – "Your nation, protect us"; "Taharenu Nora" – "purify us, O Awesome One," and so on. The words are clearly not intended to be broken up in alternating pairs of two, as they have no meaning when recited this way. Rav Mazuz therefore ruled that one should recite the text of the prayer this way: "Ana Be'cho'ah Gedulat Yeminecha" ("Please with the power of the greatness of Your right"), "Tatir Serura" ("release those who are trapped"); "Kabel Rinat Amecha" ("Accept the prayer of Your nation"); "Sagebenu Taharenu Nora" ("protect us, purify us, O Awesome One"). (Incidentally, Rav Mazuz issued a similar ruling regarding the recitation of the famous verse, "Hashem Hoshi'a Ha'Melech Ya'anenu Be'yom Kor'enu." The Kabbalists instructed pausing after the word "Ha'melech," such that one should say: "Hashem Hoshi'a Ha'Melech, Ya'anenu Be'yom Kor'enu." Rav Mazuz noted that this reading sounds as though we ask Hashem to save the King ("Hoshi'a Ha'melech"). The proper way to read this verse, Rav Mazuz ruled, is with the pause after the word "Hoshi'a," such that we say, "Hashem save us; the King shall answer us on the day we call out.") Some Siddurim use a very complex system in punctuating this prayer, adding commas and periods, in an attempt to accommodate both opinions. In any event, Rav Yisrael Bitan writes that as the Arizal, the Ben Ish Hai and the Kaf Ha'haim all say that this prayer should be divided into pairs of words, it is difficult to dismiss this practice. Therefore, this is the preferred way to read Ana Be'cho'ah.

In this episode, Dr. Baron sits down with Dr. Lauren Hofstatter, a clinical therapist often known as "the orthodox therapist," to unpack the complex realities of how Jewish couples navigate intimacy, marriage, and fertility through a traditional lens while protecting the privacy of their relationships. Dr. Hofstatter shares her insights from her popular, anonymous social media platform where community members submit questions from marital discord to sexual health concerns that they feel unable to ask anywhere else. She discusses the unique intersection between clinical training and strict Torah values. She emphasizes the necessity of bridging patients to trusted rabbis for Halachic queries, and the emotional weight that comes with being a support to others . The conversation explores the heavy emotional toll of fertility struggles on partnerships. From the hazards of over-sharing your marriage with casual friends to the pain of public pregnancy announcements, this episode offers an honest look at how to protect your relationship when community expectations become overwhelming. About Dr. Lauren Hofstatter, LMHC, PhD : Dr Lauren Hofstatter, LMHC, PhD, is a licensed mental health counselor based in Boca Raton, Florida, specializing in work with adult women and couples within the Orthodox Jewish community. She integrates clinical expertise in sex therapy with a deep understanding of Torah values, offering culturally sensitive support around intimacy, relationships, anxiety, trauma, and sexual health. Lauren is the founder of The Orthodox Therapist and is passionate about providing clear, modest, and shame-reducing education that promotes emotional connection and marital well-being. Connect with Dr. Lauren Hofstatter, LMHC, PhD : Instagram‍ Email‍ ‍Website Connect with us: Website‍ ‍Instagram - send us a message YouTube‍ ‍Facebook‍ ‍TikTok‍ ‍LinkedIn‍ ‍

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

Learn a halacha of Rambam in-depth from a variety of noted Torah scholars, who delve deeper into words of the Rambam to understand them in the context of the other sources and commentaries.

The fascinating question of the Kava De'Kashyasa.Source Sheet: https://drive.google.com/file/d/1nCKNGfD-JTED9Tn2AXD3i1uaThkTr33e/view?usp=share_link

In our next series, we will examine the laws of The Three Weeks.  May our learning be a merit for our brave soldiers in the IDF, and for full healing for our brothers and sisters in Israel. In our next lesson we discuss reciting Shehechiyanu during the Three Weeks. Our learning is dedicated L'Iluy Nishmat Captain Daniel Perez HY"D who was killed in battle on October 7th, 2023.

After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

After the recitation of the Ketoret, we recite "Abayeh Hava Mesader," a section from the Gemara (Yoma 33a) citing Abayeh's concise list of all the Abodot (services) performed daily in the Bet Ha'mikdash, following the sequence in which they were performed. This list was compiled "Aliba De'Abba Shaul" – according to the view of Abba Shaul, as there is some debate concerning the sequence of the Abodot. We read this section so that we will be considered as though we followed this procedure and performed all these Abodot. However, this is effective only if one understands what he reads. Let us, then, briefly go through this list so we understand what we are saying: Ma'aracha Gedola – placing the firewood on the large altar in the Temple courtyard. Ma'aracha Sheniya Shel Ketoret – placing the firewood on the smaller altar, the incense altar inside the Bet Ha'mikdash. Siddur Sheneh Gizreh Esim – placing two long logs of wood on the large altar in the courtyard. Dishun Mizbe'ah Ha'penimi – cleaning the ashes from the incense altar. Hatabat Hamesh Nerot – preparing five of the lamps of the Menorah for kindling. Dam Ha'tamid – sprinkling the blood of the morning Tamid sacrifice. Hatabat Sheteh Nerot – preparing the remaining two lamps of the Menorah for kindling. Ketoret – bringing the morning incense offering. Ebarim – offering the Tamid sacrifice on the altar. Minha – the flour offering that accompanied the Tamid sacrifice. Havitin – the flour offering brought each day by the Kohen Gadol. Nesachin – the wine libations that accompanied the daily Tamid. Musafin – offering the special Musaf sacrifice on Shabbat, Rosh Hodesh and holidays. Bazichin – placing on the altar each Shabbat the frankincense that was on the Shulhan (table) with the Lehem Ha'panim (show-bread). Tamid Shel Ben Ha'arbayim – the afternoon Tamid sacrifice. Abayeh concludes his statement by mentioning the law that no sacrifice may be offered after the afternoon Tamid ("Aleha Hashlem Kol Ha'korbanot Kulam"). As mentioned, this section begins with the words "Abayeh Hava Mesader" ("Abayeh would arrange…"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that there were those who added the word "Hu" ("he") in between the words "Abayeh" and "Hava." The reason is that if one recites the words "Abayeh Hava" quickly, he may inadvertently utter the Name of "Havaya," which may not be pronounced the way it is written. By breaking up these words with the word "Hu," one ensures not to mistakenly violate this prohibition, which, according to Tosafot (Shebuot 35a), is so severe that one forfeits his share in the next world if he transgresses and utters the Name. Hacham Ovadia Yosef writes that strictly speaking, this is not necessary, because one transgresses this prohibition only if he utters the Name intentionally. Even if one indeed ends up saying the Name of "Havaya" by reciting the words "Abayeh Hava," he has not committed any wrongdoing, because he had no intention at all of uttering the Name. Nevertheless, it is commendable to briefly pause between the words "Abayeh" and "Hava."

June 4 second from 14:33 till the end As we've seen in previous installments, the recitation of the Ketoret is especially valuable, and offers a person great blessings and benefits. However, this is true only if the person recites the text slowly and with Kavana (concentration), understanding the words he utters. As such, it behooves us to try to understand this difficult text to whatever extent we can. The portion from the Talmud which we recite begins by listing the eleven ingredients of the Ketoret, and their relative amounts in the mixture. We read that the Ketoret consisted of a total of 368 portions ("Maneh"), and that 365 of these were offered over the course of the 365 days of the solar calendar – half a portion each morning, and half a portion each afternoon. The remaining three portions were used for the Kohen Gadol's special Ketoret offering inside the Kodesh Ha'kodashim (inner sanctum of the Bet Ha'mikdash) on Yom Kippur. The Gemara teaches us that these three portions were returned on Ereb Yom Kippur to the "Machteshet" – the mortar – to be ground extra-fine. Whereas the Torah requires that the ordinary, daily Ketoret be prepared "Daka" – finely-ground – the Ketoret brought in the Kodesh Ha'kodashim on Yom Kippur needed to be "Daka Min Ha'daka" – especially fine, and so these three portions were ground a second time on Ereb Yom Kippur, in preparation for the Yom Kippur service. The first four of the eleven spices listed by the Gemara are Sori, Siporen, Helbena and Lebona, which (as mentioned in our previous installment) are the four spices named by the Torah (Shemot 30:34). As the Gemara teaches, Sori is "Seraf Ha'notef Me'aseh Ha'ketaf" – "sap that drips from the balsam tree." This is the "Nataf" mentioned by the Torah, referring to its "dripping" ("Notef") from the tree. The Siporen – onycha – is called "Shehelet" in the Torah. The third and fourth spices are Helbena – galbanum – and Lebona – frankincense – which are listed by these names also in the Torah. The next five spices are Mor – myrrh; Kesia – cassia; Shibolet Nerd – spikenard; Karkom – saffron; and Kost – costus. There's a great deal of discission as to the correct text for this ninth spice. In many editions, this word appears as "Ha'kosht." The definitive article "Ha" ("the") seems difficult to justify, because this article is used only in reference to the first four spices ("Ha'sori Ve'ha'siporen Ve'halbena Ve'ha'lebona"). As we explained in a previous installment, the prefix "Ha" appears in reference to these four because these four are explicitly named by the Torah itself. All the others, however – including Kosht – are not named by the Torah, and so the prefix "Ha" seems inappropriate in this context. This point was made by Rav Meir Mazuz (1945-2025), who added that the word "Kosht" itself is incorrect. The correct pronunciation, he wrote, is "Kost" – meaning, with the letter Sin as opposed to the letter Shin. Rav Mazuz explained that "Kosht" resembles the Aramaic word "Keshot," which means "true" (as we say in the Berich Shemeh prayer: "De'Hu Elaka Keshot Ve'Orayteh Keshot…") and is not the name of a spice. Therefore, although in many Siddurim the word is written "Ha'kosht," it should be pronounced "Kost."

Receiving Divine Influx

Receiving Divine Influx

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

In this continuation of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe advances through Halachot 6–9 (and beyond) of Kitzur Shulchan Aruch Siman 45, detailing the full procedure of Zimon. He explains the exact wording and responses for inviting the group to Birkas Hamazon, the leader's role in reciting aloud while others follow along, the blessings and drinking of the wine cup afterward, rules for pogum (blemished) wine, and the importance of keeping the group intact for Zimon. The episode also addresses when a third person can join, how larger groups may split, and practical scenarios for maintaining the mitzvah of collective benching.List of Topics Discussed:The step-by-step procedure of Zimon (opening invitation through conclusion)Different customs for starting Zimon (Sephardic/Ashkenazic phrasing)Responses during Zimon and when to include Hashem's name (with 10 people)Leader reciting Birkas Hamazon aloud vs. participants reciting along quietlyBlessings and drinking the wine after benching (revi'is amount)Handling and remedying pogum wine; sharing the cup responsiblyWhen the leader may pass the cup to another personImportance of keeping the group together for ZimonAdding a third person to form a Zimon (various levels of participation)Rules for splitting larger groups (6+ people allowed to divide)The episode concludes with a transition to the Ask Away Series._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 3, 2026, in Houston, Texas.Released as Podcast on June 7, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #Zimun, #BirkasHamazon, #GraceAfterMeals, #Benching ★ Support this podcast ★

In this continuation of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe advances through Halachot 6–9 (and beyond) of Kitzur Shulchan Aruch Siman 45, detailing the full procedure of Zimon. He explains the exact wording and responses for inviting the group to Birkas Hamazon, the leader's role in reciting aloud while others follow along, the blessings and drinking of the wine cup afterward, rules for pogum (blemished) wine, and the importance of keeping the group intact for Zimon. The episode also addresses when a third person can join, how larger groups may split, and practical scenarios for maintaining the mitzvah of collective benching.List of Topics Discussed:The step-by-step procedure of Zimon (opening invitation through conclusion)Different customs for starting Zimon (Sephardic/Ashkenazic phrasing)Responses during Zimon and when to include Hashem's name (with 10 people)Leader reciting Birkas Hamazon aloud vs. participants reciting along quietlyBlessings and drinking the wine after benching (revi'is amount)Handling and remedying pogum wine; sharing the cup responsiblyWhen the leader may pass the cup to another personImportance of keeping the group together for ZimonAdding a third person to form a Zimon (various levels of participation)Rules for splitting larger groups (6+ people allowed to divide)The episode concludes with a transition to the Ask Away Series._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on May 3, 2026, in Houston, Texas.Released as Podcast on June 7, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #Zimun, #BirkasHamazon, #GraceAfterMeals, #Benching ★ Support this podcast ★

The Bet Yosef (commentary to the Tur by Maran Rav Yosef Karo, author of the Shulhan Aruch) cites Rav Yishak Abuhab (Spain, 1433-1493) as stating that when one recites the list of the eleven spices of Ketoret, he must do so carefully, from a written text, in order to ensure not to mistakenly omit any of the spices. As we say in the section from the Gemara recited in the Ketoret section, "Im Hisar Ahat Mi'kol Samaneha Hayab Mita" – leaving out even one of the eleven ingredients of the Ketoret constitutes a capital offense, punishable by death. Since we read the Ketoret section in lieu of the offering of the Ketoret in the Bet Ha'mikdash, one who mistakenly skips one of the ingredients would be in violation of this capital offense. The Bet Yosef speculates that this might be the reason why Ashkenazic communities do not recite the Ketoret section on weekday mornings – due to the concern that one might recite this section quickly, given the pressures of the workweek, and mistakenly omit one of the spices. Indeed, the Rama (Rav Moshe Isserles, Poland, 1530-1572) explains on this basis the Ashkenazic custom not to recite the Ketoret on weekdays. The Bet Yosef comments that if the Ashkenazim received a tradition to omit the Ketoret on weekdays, then he certainly will not argue with their tradition, but if this is done only due to the fear of skipping one of the spices, then this practice is not acceptable. He explains that when the Gemara speaks of the death penalty as the punishment for leaving out one of the spices of the Ketoret, this refers to the Kohen Gadol offering a deficient incense on Yom Kippur. The only time it was ever permissible to enter the Kodesh Ha'kodashim – the inner sanctum of the Bet Ha'mikdash – was when the Kohen Gadol went there to perform the special Yom Kippur service, and this required the offering of Ketoret. If the Ketoret was deficient and thus invalid, then the Kohen Gadol would be in violation of a capital offense when he entered the Kodesh Ha'kodashim on Yom Kippur. It goes without saying that this has no relevance at all to somebody who mistakenly omits one of the spices when reciting the section of the Ketoret and listing its ingredients. A different view is held by the Rambam, who maintained that a Kohen incurs the death penalty for offering a deficient Ketoret even on ordinary weekdays, and not only on Yom Kippur. However, even according to the Rambam, the punishment is incurred not for bringing a deficient Ketoret, but rather for entering the Bet Ha'mikdash for naught, since the offering brought was not valid. Clearly, this does not apply to one who mistakenly skips one of the spices while reciting the Ketoret. Moreover, even if one insists that offering a deficient Ketoret itself constitutes a capital offense, there is no basis for extending this to a person who omits one of the spices during the recitation of this section. Therefore, while of course one should always try to ensure to recite all the words of the entire prayer service properly, there is no reason to be especially "scared" when listing the ingredients of the Ketoret.

We read each morning the section of the Ketoret, which includes verses from the Torah that discuss the Ketoret incense offering brought in the Bet Ha'mikdash, as well as a passage from the Talmud that goes into the detail of how the Ketoret was prepared. It is customary when reciting the Gemara's list of the eleven spices from which the Ketoret was made to count them with one's fingers. According to the teachings of Kabbalah, one should count on only one hand, the right hand. One counts the first five with the five fingers of the right hand, and then the next five with those same five fingers, and then the eleventh with one finger on that hand. The right hand is used because it is associated with the divine attribute of Hesed, and we want the Ketoret offering to arouse this quality. Additionally, the Kohen in the Bet Ha'mikdash would offer the Ketoret specifically with his right hand. The Hesed La'alafim (Rav Eliezer Papo, 1785-1828) maintained that one should count the spices with both hands, but we follow the position of the Kabbalists, to count only with the right hand. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The first four of the eleven spices are Sori, Siporen, Helbena and Lebona, and we then say, "Mishkal Shibim Shibim Maneh" – that seventy measurements of each of these four spices – a total of 280 portions – were included in the Ketoret. We then proceed to list the next four spices: Mor, Kesi'a, Shibolet Nerd, and Karkom, and add "Mishkal Shisha Asar Shisha Asar Maneh" – sixteen portions of each of these four ingredients (a total of 64) were included. The next spice is "Kost," of which "Shenem Asar" – twelve portions – were included in the Ketoret. The list concludes with the final two spices – three portions of Kilufa and nine portions of Kinamon. This brings the total amount of portions to 368 (280+64+12+3+9). All the other items listed in the Ketoret section were not ingredients of the Ketoret, but were used in the process of preparing of the Ketoret. Interestingly, although the section from the Gemara lists eleven spices that comprised the Ketoret, the Torah lists only four – Nataf, Shehelet, Helbena, Lebona Zaka (Shemot 30:34). The Sages arrived at a total of 11 because the Torah introduces its list with the word "Samim" (spices), which implies the inclusion of an additional two spices. And, after listing the first three spices – Nataf, Shehelet and Helbena – the Torah repeats the word "Samim," indicating another five in addition to the five that were already mentioned. The Torah then mentions the final spice, Lebona Zaka, bringing the total to 11. Hacham Baruch Ben-Haim would count the eleven spices with his fingers not only when reading the Gemara's list, but also when reading these verses. He counted the first instance of the word "Samim" as two, then Nataf, Shehelet and Helbena, followed by five for the second instance of "Samim," and then the eleventh when reading the word "Lebona Zaka." Hacham Baruch noted that the Gemara, when listing the eleven spices, adds the preface "Ha" when mentioning the first four spices: "Ha'sori, Ve'ha'siporen, Ha'helbena, Ve'halebona." The preface "Ha" is the definitive article "the," and thus the Gemara is identifying these four spices as ingredients that we are already familiar with, as though saying, "The Sori that was already mentioned, the Siporen that was already mentioned," and so on. Hacham Baruch explained that these are the four spices mentioned explicitly in the Torah, and so the Gemara refers to them with the definitive article "Ha."

We introduce the section of the Ketoret with the proclamation, "Ata Hu Hashem Elokenu…," stating that "You are Hashem our G-d" to whom our ancestors would offer incense in the Bet Ha'mikdash. Our custom is to recite this introduction each time we recite the Ketoret – toward the beginning of Shaharit, before Alenu at the end of Shaharit, and at the beginning of Minha. The question arises as to why this introduction is necessary. Before we recite the verses discussing the daily Tamid sacrifice, we do not make a similar pronouncement, that Hashem commanded us to offer the Tamid sacrifice that our ancestors would bring in the Bet Ha'mikdash. Why do we introduce the Ketoret with this declaration? One explanation is given by the Noda Bi'Yehuda (Rav Yehezkel Landau of Prague, 1713-1793). He notes that before the recitation of the Ketoret toward the end of Shaharit, we recite "En K'Elokenu," a hymn poetically declaring that there is no being comparable to Hashem. This hymn concludes, "Ata Hu Elokenu, Ata Hu Abinu, Ata Hu Malkenu, Ata Hu Moshi'enu" – "You are our G-d, You are our Father, You are our King, Your are our Savior." As a natural continuation of this phrase, we add, "Ata Hu Hashem Elokenu She'hiktiru…" The Noda Bi'Yehuda explains that we introduce the Ketoret with "En K'Elokenu" because of the Gemara's teaching (Yoma 26a) that the Kohen who offered the Ketoret was rewarded with wealth. We, too, aspire to earn wealth through the recitation of the Ketoret, and so we begin by proclaiming "En K'Elokenu" – acknowledging that everything we have, all our material blessings, have been given to us by Hashem, that there is no one and nothing in the world like Hashem, as He and only He provides us with everything we have. (Another explanation for the recitation of "En K'Elokenu" is based on the comment of the Talmud Yerushalmi (Yoma 1:5) that nobody was allowed in the Bet Ha'mikdash at the time when the Kohen offered the incense. Even the angels were barred from the Temple during those moments, so the Kohen could be alone with the Almighty. We therefore introduce the recitation of the Ketoret by emphasizing that "En K'Elokenu" – there is no one like Hashem, and thus only He was present at the time the Ketoret was offered.) The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation for the "Ata Hu Hashem Elokenu" introduction to the Ketoret. He contrasts this introduction with the prayer that introduces the recitation of the section of the Tamid (the verses about the daily animal sacrifice in the Temple) – a prayer asking Hashem to consider our recitation of the Tamid as though we actually brought the sacrifice on the altar in the Bet Ha'mikdash. Before reciting the Ketoret, we do not say such a prayer, and we instead emphasize that the Ketoret was offered only by our ancestors during the times of the Temple. The reason, the Ben Ish Hai writes, is that it was a grievous infraction if the Ketoret was missing even one of its eleven ingredients when it was offered on the altar. If our recitation of the Ketoret would be regarded as the actual offering, then if a person read this section quickly and mistakenly omitted one of the ingredients, he would be guilty of offering an invalid Ketoret. Hence, instead of asking Hashem to accept our reading as though we actually offered the Ketoret, we do just the opposite – emphasizing that this is what our ancestors did and what we are unable to do. This way, if we miss a word, our recitation would still have value as reading about the Ketoret offering, but we would not be guilty of bringing a deficient offering.

In Ask Away #35, Rabbi Aryeh Wolbe warmly engages with practical Purim-related and foundational questions. He clarifies customs around Megillah readings, candle lighting, the Machatzit Hashekel (The Half-Shekel) for charity, and proper times for private readings. He addresses sensitive modern topics like surrogacy and Jewish identity, as well as the sanctity and care of Torah scrolls, Tefillin (phylacteries), and Mezuzos — including risks from heat, water, or cold.Rabbi Wolbe offers compassionate halachic guidance for those with medical conditions like diabetes regarding fasting, and delivers inspiring teachings on recognizing Hashem's hand in all events — from personal life to geopolitics and recent miracles in Israel's conflicts. He emphasizes Jewish pride rooted in gratitude to Hashem, the importance of attributing success to divine providence rather than human strength, and the eternal Jewish connection to the Land of Israel and the Temple Mount. The episode blends halacha, encouragement, and a call to celebrate Purim joyfully while deepening awareness of Hashem's constant presence.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on June 3, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #EverydayJudaism, #MegillahReading, #ThirdTemple, #HandOfHashem, #JewishSovereignty, #Surrogacy ★ Support this podcast ★

In Ask Away #35, Rabbi Aryeh Wolbe warmly engages with practical Purim-related and foundational questions. He clarifies customs around Megillah readings, candle lighting, the Machatzit Hashekel (The Half-Shekel) for charity, and proper times for private readings. He addresses sensitive modern topics like surrogacy and Jewish identity, as well as the sanctity and care of Torah scrolls, Tefillin (phylacteries), and Mezuzos — including risks from heat, water, or cold.Rabbi Wolbe offers compassionate halachic guidance for those with medical conditions like diabetes regarding fasting, and delivers inspiring teachings on recognizing Hashem's hand in all events — from personal life to geopolitics and recent miracles in Israel's conflicts. He emphasizes Jewish pride rooted in gratitude to Hashem, the importance of attributing success to divine providence rather than human strength, and the eternal Jewish connection to the Land of Israel and the Temple Mount. The episode blends halacha, encouragement, and a call to celebrate Purim joyfully while deepening awareness of Hashem's constant presence.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on March 1, 2026, in Houston, Texas.Released as Podcast on June 3, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #EverydayJudaism, #MegillahReading, #ThirdTemple, #HandOfHashem, #JewishSovereignty, #Surrogacy ★ Support this podcast ★

June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.

Attaining Divine Inspiration

Attaining Divine Inspiration

The Maharil ( Rav Yaakov ben Moshe Levi Moelin, Germany, d. 1427), in discussing the laws of the daily recitation of Birkat Ha'Torah (the blessing over Torah study), writes that women are required to recite this blessing, despite the fact that they are not bound by the Misva of Talmud Torah (Torah study). He explains that although women are not obligated to learn Torah, they are required to read portions of the Torah, such as the Korbanot (the section of the morning prayer service that discusses the various sacrifices that were offered in the Bet Ha'mikdash). Therefore, they must recite Birkat Ha'Torah. It is clear that according to the Maharil, women are required to recite Korbanot each day just like men. However, a number of later Poskim – the Hida (Rav Haim Yosef David Azulai, 1724-1806) and Rav Yaakov Emden (Germany, 1697-1776) – ruled that women are not required to recite the daily Korbanot section. Rav Haim Palachi (1788-1868), in Lev Haim, concludes that women should recite the Korbanot, though they are not required to recite the section of the daily Tamid. Regardless, the accepted practice is that women do not recite the Korbanot, but a woman who has the time and the desire to recite this section each morning should certainly be encouraged to do so.

It is customary to sit during the recitation of the Korbanot – despite the fact that the Kohanim were required to stand while performing the service in the Bet Ha'mikdash. Some Poskim required one to stand during the recitation of the section of the Korbanot, since it is recited in lieu of the offering of the sacrifices, and the service in the Bet Ha'mikdash would be invalid if it was performed seated. Common practice, however, does not follow this opinion. It is documented that the great Rabbis of Jerusalem several generations ago would sit during this recitation. Rav Haim Palachi (Turkey, 1788-1868), in his work Lev Haim, inferred from earlier sources that although it is accepted to sit during the recitation of Korbanot, it is commendable to stand. However, if everyone in the synagogue is seated, and the person would clearly stand out if he made a point of standing up, then he should not stand, as this would constitute Yuhara (a display of arrogance). If the person is widely recognized as an especially righteous individual, and it would be expected for him to follow Halachic stringencies, then he may stand. Likewise, if a person's standing would not necessarily be perceived as the observance of a stringency, then this would not constitute Yuhara and he may stand if he wishes. It goes without saying that if one prays privately, or after the congregation completed the public prayer service, and he wishes to follow this stringency, he certainly may.

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe begins Siman 45 of the Kitzur Shulchan Aruch, teaching the laws of Zimun — the formal invitation to recite Birkas Hamazon together. The episode explains when Zimun is required (three or more men or women who ate together), the preferred use of a cup of wine for the leader, practical details about the kos (cup), how to remedy blemished wine, proper etiquette when holding the cup, and who should lead the Zimun when participants are of equal stature. The rabbi covers the first five Halachot and plans to continue the topic the following week.List of Topics Discussed:Introduction to Zimun as an invitation to recite Birkas Hamazon collectivelyDifference between ancient practice and modern custom regarding leading Birkas HamazonWhen Zimon is required (three or more participants)Reciting Zimon over a cup of wine (or chamar medina alternatives)Using a cup even when benching alone (for those who are scrupulous)Rules of pogom (blemished) wine and how to remedy itPhysical requirements of the cup of blessing (complete, clean, held properly)Table etiquette before Birkas Hamazon (clearing dishes, removing or covering knives)Determining who leads the Zimon (Kohen, Torah scholar, mourner, generous person)The episode concludes with a transition to the Ask Away Series._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on April 26, 2026, in Houston, Texas.Released as Podcast on May 27, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #Zimun, #BirkasHamazon, #GraceAfterMeals ★ Support this podcast ★

In this episode of the Everyday Judaism Podcast, Rabbi Aryeh Wolbe begins Siman 45 of the Kitzur Shulchan Aruch, teaching the laws of Zimun — the formal invitation to recite Birkas Hamazon together. The episode explains when Zimun is required (three or more men or women who ate together), the preferred use of a cup of wine for the leader, practical details about the kos (cup), how to remedy blemished wine, proper etiquette when holding the cup, and who should lead the Zimun when participants are of equal stature. The rabbi covers the first five Halachot and plans to continue the topic the following week.List of Topics Discussed:Introduction to Zimun as an invitation to recite Birkas Hamazon collectivelyDifference between ancient practice and modern custom regarding leading Birkas HamazonWhen Zimon is required (three or more participants)Reciting Zimon over a cup of wine (or chamar medina alternatives)Using a cup even when benching alone (for those who are scrupulous)Rules of pogom (blemished) wine and how to remedy itPhysical requirements of the cup of blessing (complete, clean, held properly)Table etiquette before Birkas Hamazon (clearing dishes, removing or covering knives)Determining who leads the Zimon (Kohen, Torah scholar, mourner, generous person)The episode concludes with a transition to the Ask Away Series._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on April 26, 2026, in Houston, Texas.Released as Podcast on May 27, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #Zimun, #BirkasHamazon, #GraceAfterMeals ★ Support this podcast ★

As we have seen, it is customary each morning to recite the Mishnayot of the fifth chapter of Masechet Zevahim – Ezehu Mekoman – which goes through all the various sacrifices, explaining the procedure for offering them and their basic laws. By reading and learning about the Korbanot (sacrifices), we earn credit as though we actually brought them in the Bet Ha'mikdash Intuitively, we might assume that this chapter should not be recited on Shabbat and Yom Tob. The only Korbanot which may be offered on Shabbat and Yom Tob are those which are specifically required on those days – namely, the daily Tamid sacrifice, and the Musaf offerings required on particular occasions. Seemingly, then, we should not recite Ezehu Mekoman, which speaks of sacrifices such as voluntary offerings and offerings required for atonement, as these were not allowed to be brought in the Bet Ha'mikdash on Shabbat. In truth, however, these Mishnayot are recited on Shabbat. Although they cannot be recited in lieu of the actual offering of the sacrifices, they are nevertheless recited as Torah study. Shabbat is a time to devote additional time for Torah learning, so there is certainly good reason to include the recitation of Ezehu Mekoman on Shabbat, despite the fact that the sacrifices it discusses are not offered on Shabbat. Ashkenazim have the practice to recite on Shabbat after the Ketoret section the verses from the Torah discussing the Shabbat Musaf sacrifice. Similarly, on Rosh Hodesh, they recite the verses that discuss the Musaf sacrifice brought on Rosh Hodesh. However, the Arizal taught that the verses about the Musaf sacrifice should not be recited, and indeed, our custom is to omit this recitation from the Korbanot section.

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

In Ask Away #34, Rabbi Aryeh Wolbe tackles profound and sometimes challenging questions with clarity, warmth, and deep Torah insight. The episode begins with a clear explanation of the 613 Mitzvos, the 365 prohibitions, and the 7 Noahide laws, emphasizing that we should treat every commandment as if it were the most important. He then explores the deeper purpose of the Temple — not only an external structure but a call for us to elevate ourselves through real-life struggle and growth, rather than remaining in isolated holiness.Rabbi Wolbe addresses the complexities of Shalom Bayit in interfaith marriages, the beauty of learning to speak each other's “language” in marriage, and offers a heartfelt defense of Chassidic customs while highlighting the extraordinary Chesed (kindness) of the Chassidic community (Hatzalah, Bikur Cholim, etc.). He responds thoughtfully to a difficult contemporary question about enemies and chastisement, reminding listeners that the ultimate solution lies in our own Teshuvah and closeness to Hashem. The session closes with inspiration on the centrality of Torah study throughout Jewish history and the incredible resources available today.As always, Rabbi Wolbe blends practical halacha, historical perspective, personal stories, and motivational guidance, leaving listeners empowered to grow in their relationship with Hashem.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on February 22, 2026, in Houston, Texas.Released as Podcast on May 28, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #EverydayJudaism, #613Mitzvot, #ShalomBayit, #Chassidic, #Hatzalah, #TempleWithin, #JewishUnity, #LoveYourFellowJew ★ Support this podcast ★

What does it take to be a woman with a loud voice in a world that keeps telling you to be quiet? In this episode, host Talia Mashiach sits down with Avital Chizhik-Goldschmidt — journalist, rebbetzin, and co-founder of the Altneu Synagogue on Manhattan's Upper East Side — for a conversation about ambition, authenticity, and what it really means to lead. Avital's path has been anything but conventional. A Russian-born writer who published her first viral essay at 20, landed bylines in The New York Times, The Atlantic, Vogue, and Foreign Policy, and spent years as a features editor and news editor before pivoting to co-build one of New York City's fastest-growing Orthodox synagogues — all while navigating the deeply complex terrain of being a bold female voice in the frum community. This episode is about far more than one woman's story. It's a frank, urgent conversation about the cost of conformity, the crisis of female spiritual leadership in Orthodox communities, and why, if we don't change, we're going to lose an entire generation of women. Timestamps: 2:39 — Avital's background: growing up Russian-speaking, a literary home, and big dreams 5:34 — The power of teachers and mentors in igniting ambition 6:37 — Being told her drive for ambition was a "yetzer hara" — and going for it anyway 9:07 — Writing for Haaretz, personal essays, and finding her voice as a religious woman 11:36 — The Forward years: breaking stories on the Orthodox community and navigating controversy 12:52 — Going viral before going viral was a thing; the tznius essay at age 20 17:41 — Writing about her dating life and using authenticity as a filter 20:28 — Freelancing and hitting her byline bucket list: NYT, The Atlantic, Vogue, and more 21:08 — The reality of gatekeeping in journalism and being relentless despite rejection 22:07 — "Winners always find a way to win" 22:22 — Meeting her husband: the story, the promise she broke, and the NYT essay that brought them back together 26:32 — Writing a book: 700 words a day and the unglamorous daily discipline 29:13 — Why the digital world has flattened us — and why that's dangerous 30:01 — On shidduchim, being yourself, and differentiation in dating 31:37 — "It's gonna be really hard to build leaders — especially women — who aren't bold enough to be authentic" 31:45 — Building genuine belonging vs. conformity in frum community life 35:30 — The controversy and the courage: hate mail, threats, and choosing truth anyway 36:09 — Post-October 7th: a shift in priorities and the luxury of community criticism 36:49 — How the Altneue Synagogue was born — out of crisis, pregnancy, and 40 people in a living room 38:27 — The convergence: how Avital's journalism career and community building came together 42:32 — From a living room minyan to 600 people and the Pierre Ballroom 45:28 — October 7th and the surge of young Jews searching for connection 46:23 — Building real commitment: charging membership before they had a building 47:33 — The shul as a product: finding the gap and doubling down on differentiation 51:37 — "When you engage the women, you engage the whole family" 51:40 — "We felt the hand of God in this" — 722 member families and counting 59:30 — "There should be leadership on both sides of the mechitza" — Avital's defining statement 1:02:03 — Women spiritually checking out vs. going "woke" — what Avital is actually worried about 1:05:08 — Materialism as the symptom of women with no inner spiritual life 1:08:14 — Halacha vs. Masorah: having the honest conversation 1:12:14 — "If we don't change, we're going to lose" — what senior Rabbonim are actually saying 1:15:09 — "We are so afraid of female voices" — the media we consume and the messages it sends 1:18:45 — The JWE's mission and why this podcast exists 1:19:25 — Modeling: the text from a young woman that Avital saved 1:20:10 — Blurred girls' faces in magazine ads and the message sent to young women 1:37:39 — Fast Five: controversial thing she's ever done, her superpower, and her final message About the Guest: Avital Chizhik-Goldschmidt Avital Chizhik-Goldschmidt is a journalist, rebbetzin, and community builder based in Manhattan. A daughter of Russian-Jewish immigrants, she grew up in Highland Park, New Jersey, in a deeply literary home, and knew from childhood that she wanted to be a writer. She studied at Stern College for Women (Yeshiva University) and went on to build a distinguished career in journalism, with bylines in The New York Times, The Atlantic, Vogue, Foreign Policy, The New Republic, Glamour, Haaretz, and The Forward, where she served as features editor. She later served as news editor at The Real Deal, covering New York City politics and real estate. Avital is also the co-founder of the Altneu Synagogue, an Orthodox congregation on the Upper East Side of Manhattan, which she built alongside her husband, Rabbi Benji Goldschmidt. What began in 2020 as a living room minyan of 40 people has grown into a community of 722 member families — known for its intellectual rigor, inclusive spirit, and vibrant women's section. The shul has become a model for engaged, differentiated community building in the modern Orthodox world. A sought-after speaker and thought leader, Avital is currently at work on her first book. She is passionate about female leadership in the frum community, the importance of authenticity, and helping women reconnect to a rich inner spiritual life. This episode was made possible by our friends at *Roth & Co., innovators in accounting and business advisory. We are grateful for their continued partnership in making these conversations possible.*

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

The Shulhan Aruch (Orah Haim 1:5) writes that it is commendable to recite each morning the sections in the Torah – in the beginning of Sefer Vayikra – that speak of each of the Korbanot. People who follow this custom recite the sections discussing the Ola, the Minha, the Shelamim, the Hatat and the Asham. This custom is based on the notion developed by the Midrash that by reciting the verses that speak of a certain Korban, we are considered as having offered that Korban, and this is how we can attain atonement even without a Bet Ha'mikdash. Nevertheless, our custom is not to recite these sections in the Torah. It has been explained that we do not follow this practice because we instead recite the Mishnayot of Ezehu Mekoman – the fifth chapter of Masechet Zevahim – which briefly goes through the procedure for each kind of sacrifice. As discussed in previous installments, we do recite the section in the Torah discussing the Tamid – the daily sacrifice which was offered each morning and afternoon in the Bet Ha'mikdash. We do not, however, recite the sections in the Torah dealing with the other sacrifices. The Shulhan Aruch writes that after reciting the section from Torah of each of the sacrifices, one should recite a prayer asking G-d to regard his recitation as the actual offering of that sacrifice. Those who recite these sections add the prayer after the voluntary sacrifices – the Ola, Minha and Shelamim – but not after the Hatat (sin-offering), which cannot be brought voluntarily. The Hatat is offered only in very specific circumstances where atonement through the offering of this sacrifice is required, and it cannot be offered voluntarily. The Shulhan Aruch explains that those who follow this custom read the section of Hatat in case they have committed an act requiring this sacrifice, but they should not add the prayer asking that it be considered as the actual offering of the sacrifice, since they do not know for certain that they are required to bring this sacrifice. As for the Asham (guilt-offering), the Shulhan Aruch brings two opinions. Some maintain that since the Asham – like the Hatat – is brought only in very specific circumstances, the prayer should be omitted, except after the recitation of the Asham Talui – the Asham brought in situations where one is unsure whether he committed an offense requiring a Hatat. This sacrifice may be brought even if there is a remote possibility that it is required, and so it is valid to ask Hashem to accept the recitation of this section as though the sacrifice was actually offered. Others maintain that this prayer may be recited even after the section discussing other Asham sacrifices. The Shulhan Aruch writes that the first opinion seems more correct. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if one wishes to observe this practice, he should recite these sections of the Torah after the Amida prayer. He explains that the recitation of the Amida functions as the offering of the daily Tamid sacrifice, and no sacrifice may be offered before the offering of the morning Tamid. Therefore, one must not recite these sections – which are recited in lieu of the offering of the sacrifices – before he recites the Amida. This opinion appears to contradict the justification mentioned above for our custom to not recite the sections in the Torah – that we instead recite the Mishnayot of Ezehu Mekoman. According to the Hida, it would seem, we are not permitted to recite Ezehu Mekoman before the Amida as a substitute for the actual offering of the sacrifices. It stands to reason that since, as mentioned, we recite the section of the Tamid before Ezehu Mekoman, the reading of the Tamid is considered as our offering of the Tamid sacrifice, well before the recitation of the Amida. We are thus justified in then reciting Ezehu Mekoman, which counts as the offering of the other sacrifices. Although we do not follow this custom brought by the Shulhan Aruch, nevertheless, this discussion is important as it underscores for us the significance of the Korbanot section. As we have seen, the Poskim took this recitation very seriously, viewing it as being actually considered as though the sacrifices have been offered. By reciting the Korbanot each morning, we truly have the opportunity to access the power of the sacrifices even though we do not yet have the Bet Ha'mikdash.