Podcasts about Hallel

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Eikev, the third portion in the Book of Deuteronomy, rich with divine guidance for the Jewish people as they prepare to enter the Land of Israel. Rabbi Wolbe begins with Deuteronomy 7:12, which promises that observing and performing God's commandments (mitzvot) will ensure the fulfillment of the covenant and blessings promised to the patriarchs. Rashi interprets “Eikev” (meaning “heel”) as a call to value even the seemingly minor mitzvot that one might “trample” underfoot, emphasizing that every commandment holds profound significance. Rabbi Wolbe addresses why God's promises to Abraham, Isaac, and Jacob focus solely on the Land of Israel, not the Torah, explaining that the Land is Hashem's palace, and the Torah is the manual for proper conduct within it. The Torah's observance is implied as essential for dignified living in this sacred space. He highlights Deuteronomy 8:10, recited in Birkat Hamazon (Grace After Meals), which instructs to bless Hashem for the “good land” after eating, noting the Zohar's teaching that all global blessings flow through Israel.Rabbi Wolbe shares a story of a rabbi illustrating the biblical obligation to thank God after eating, contrasting it with the rabbinic blessing before meals, and recounts the Ger Rebbe's insight that gratitude (Modim) outweighs requests in prayer, as seen in the Hallel prayer's emphasis on thanking Hashem. He underscores the importance of Birkat Hamazon as a biblical commandment that ensures livelihood and success when recited with focus, per the Sefer Hachinuch. Rabbi Wolbe encourages listeners to embrace gratitude for life's blessings—food, taste, and sustenance—recognizing them as divine gifts channeled through the Land of Israel, and to approach Birkat Hamazon as a highlight of spiritual connection, not a rushed obligation. He concludes with a blessing for a Shabbos filled with abundance and divine goodness._____________This episode (Ep 7.42) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Eikev is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 15, 2025, in Passaic, New Jersey.Released as Podcast on August 15, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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!! 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 http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Deuteronomy, #Eikev, #Promises, #Gratitude, #Meals, #Praying, #Hashem, #LandofIsrael, #Grace ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe explores Parshas Eikev, the third portion in the Book of Deuteronomy, rich with divine guidance for the Jewish people as they prepare to enter the Land of Israel. Rabbi Wolbe begins with Deuteronomy 7:12, which promises that observing and performing God's commandments (mitzvot) will ensure the fulfillment of the covenant and blessings promised to the patriarchs. Rashi interprets “Eikev” (meaning “heel”) as a call to value even the seemingly minor mitzvot that one might “trample” underfoot, emphasizing that every commandment holds profound significance. Rabbi Wolbe addresses why God's promises to Abraham, Isaac, and Jacob focus solely on the Land of Israel, not the Torah, explaining that the Land is Hashem's palace, and the Torah is the manual for proper conduct within it. The Torah's observance is implied as essential for dignified living in this sacred space. He highlights Deuteronomy 8:10, recited in Birkat Hamazon (Grace After Meals), which instructs to bless Hashem for the “good land” after eating, noting the Zohar's teaching that all global blessings flow through Israel. Rabbi Wolbe shares a story of a rabbi illustrating the biblical obligation to thank God after eating, contrasting it with the rabbinic blessing before meals, and recounts the Ger Rebbe's insight that gratitude (Modim) outweighs requests in prayer, as seen in the Hallel prayer's emphasis on thanking Hashem. He underscores the importance of Birkat Hamazon as a biblical commandment that ensures livelihood and success when recited with focus, per the Sefer Hachinuch. Rabbi Wolbe encourages listeners to embrace gratitude for life's blessings—food, taste, and sustenance—recognizing them as divine gifts channeled through the Land of Israel, and to approach Birkat Hamazon as a highlight of spiritual connection, not a rushed obligation. He concludes with a blessing for a Shabbos filled with abundance and divine goodness._____________This episode (Ep 7.42) of the Parsha Review Podcast by Rabbi Aryeh Wolbe on Parshas Eikev is dedicated in honor of our Holy Soldiers in the Battlefield and our Torah Scholars in the Study Halls who are fighting for the safety of our nation!Download & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Studios (C) to an online TORCHzoom.com audience on August 15, 2025, in Passaic, New Jersey.Released as Podcast on August 15, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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!! 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 http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Deuteronomy, #Eikev, #Promises, #Gratitude, #Meals, #Praying, #Hashem, #LandofIsrael, #Grace ★ Support this podcast ★

What a tragedy confronts the reader in Solomon's defiance of Yahweh's instructions. The record tells us of the foreign wives who corrupted the king (see Nehemiah 13 verses 25-27). Deuteronomy 17 had commanded the kings to write a personal copy the law, which contained commandments on the very matters Solomon contravened - see verses 14-29. And so the kingdom, to a large extent, would be torn from Solomon's son - Rehoboam. The circumstances of the rending of the civil fabric of Israel's society are described in the bulk of the chapter. The kingdom would pass to a diligent, but ambitious servant of Solomon's - whose name was Jeroboam. When this man came to the throne of Israel, also called Ephraim and Samaria he was to set up an idolatrous rival system of worship and is frequently called "the man who made Israel to sin". Solomon's death is recorded and his actions are said to have been written in "the Acts of Solomon".Jeremiah warns the vacillating king Zedekiah to obey his divine Sovereign. The corrupt and vacillating king is told that Judah would receive no help from Pharaoh's army who had returned to Egypt. Chaldean captivity was inevitable and the king and his realm were instructed to submit to Babylon's authority. The Judean princes plot Jeremiah's imprisonment on the false charge of treason, ie supporting the Chaldeans. The prophet is shamefully beaten and imprisoned. Zedekiah sent for Jeremiah and the king, who was fearful of his nobles, and secretly questioned him. However, Jeremiah pleads to be spared by the king. Zedekiah places the prophet in custody and commands that he receives a daily ration of bread from the city's bakery. Jeremiah in his sufferings is a remarkable servant of God and a type of the suffering servant - the Lord Jesus Christ. In the 11th chapter of Mark we read of Jesus' triumphal entry to Jerusalem. He rode on a donkey, a colt the foal of an ass, in fulfilment of the prophecy of Zechariah 9 verse 9 and also that of Genesis 49 verses :10-12. It was an animal that had never been ridden. It seems to suggest that our Lord Jesus would be the ruler/rider of the Gentiles. The crowds strewed their clothes and palm branches before Christ's path, and shouted, 'Hosanna' (save now) as the prophecy predicted. We are additionally told they recited Psalm 118 verses 26. It is recommended that we read Psalm 118 verses 19-29 and meditate on the many messages from that Hallel - or Passover Psalm - this being Passover time. As it was late, our Lord and his Apostles headed to Bethany. The next morning, as they left Bethany, Jesus saw a fig tree that showed promise of early fruit; just like Israel, whose symbol that tree was. But finding no fruit on the tree our Lord cursed it. It was like the fruitless nation: Matthew 21 verses 43 - read and consider the context of these words. That day Jesus cleanses the temple from corruption - the second time see John 2 verses 13-17 this was first done three and a half years earlier at the commencement of our Lord's ministry. That evening Christ returns to Bethany. The next morning the disciples were amazed at the withered tree and our Lord uses the opportunity to tell the power of persistent prayer. Jesus' foes were confounded the following day by his masterful answer on the source of his authority.More here https://christadelphianvideo.org/christadelphian-daily-readings/

Halacha allows one to recite the Birkot Ha'shahar (morning blessings) either standing or sitting. Strictly speaking, there is no preference, and one should therefore recite the Berachot in whichever position lends itself to greater Kavana (concentration). Rav Haim Palachi (Turkey, 1788-1868), in his Kaf Ha'haim, writes that one should preferably recite the Berachot while seated, as one is generally better able to concentrate and focus while sitting. Certainly, one should not recite the Birkot Ha'shahar while walking about, or while being involved in some other activity. The Ashkenazim have the practice of reciting Birkot Ha'shahar in the synagogue. In fact, the morning prayer service in Ashkenazic synagogues begins with the Hazan reciting the morning Berachot. The advantage of this custom is that it offers the congregation the opportunity to answer "Amen" to all these Berachot. The Sadikim teach that one should endeavor to answer "Amen" ninety times over the course of the day. Just as Halacha requires reciting one hundred Berachot each day, there is a tradition that we should strive for ninety "Amen" responses every day. Some have explained that the four letters that form the word "Sadik" – Sadi, Dalet, Yod, and Kuf – have the numerical values of 90, 4, 10 and 100. These allude to the ninety daily "Amen" responses, the four recitations of Kedusha (twice in the repetitions of the Amida – in Shaharit and Minha – once before Shema, and once in U'ba Le'sion), the ten Kaddish recitations that one should hear each day, and the one hundred Berachot. One who ensures to accomplish all this each day is considered a "Sadik." The Ashkenazic practice that the Hazan recites Birkot Ha'shahar in the synagogue helps ensure that a person reaches ninety "Amen" responses over the course of the day. This does not, however, appear to be the custom among Sephardim. The Shulhan Aruch writes that one who washes Netilat Yadayim in the morning at home should not recite the Beracha of "Al Netilat Yadayim" in the synagogue, because this results in a considerable lapse of time between the Misva and the Beracha . We may infer from the Shulhan Aruch's remark that reciting Birkot Ha'shahar at home, before arriving at the synagogue, is perfectly acceptable, as the only concern arises with regard to the particular Beracha of "Al Netilat Yadayim" which must be recited at the time one washes his hands. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) made a point of reciting Birkot Ha'shahar in his home. This was also the opinion of the Kaf Ha'haim Sofer (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939), and this was the practice of Hacham Ovadia Yosef. Nevertheless, if one prefers reciting Birkot Ha'shahar in the synagogue, figuring that at home it would be more difficult to recite the Berachot with proper concentration, then he may certainly do so. However, as mentioned, he must recite the Beracha of "Al Netilat Yadayim" right after he washes his hands soon after waking up, and he must recite "Asher Yasar" immediately after using the restroom. Additionally, as it is preferable to recite "Elokai Neshama" immediately after the recitation of "Asher Yasar," this blessing, too, should be recited at home. It turns out, then, that even if one prefers reciting Birkot Ha'shahar in the synagogue, he will nevertheless recite the Berachot of "Al Netilat Yadayim," "Asher Yasar" and "Elokai Neshama" at home. As such, there might be a practical advantage to reciting all the Birkot Ha'shahar at home, because dividing them – reciting some at home and some in the synagogue – could cause confusion. Since several Berachot must be recited at home, it is preferably to recite the blessings all together, as otherwise one might be uncertain when he arrives at the synagogue about which Berachot he already recited and which he did not. The Shulhan Aruch rules that if a person attends an Ashkenazic synagogue, where the Hazan recites the morning Berachot aloud, and he hears and answers "Amen" to the Berachot, he may nevertheless then recite the Berachot himself, if he had not recited them previously. He is not considered to have fulfilled his obligation by listening to the Hazan's recitation. The reason is that a person does not fulfill his obligation by hearing another person's Beracha unless they both have in mind that the recitation should fulfill the listener's requirement. Meaning, both the person reciting the Beracha and the person listening to the Beracha must have this in mind, and if not, then the listener does not satisfy his obligation. (Some explain on this basis the custom to exclaim "Shamayim" before someone recites a Beracha on behalf of others, as this word is an acrostic representing the phrase "Shome'a Mashmia Yahdav Mechavnim" – the listener and the one reciting must together have intention for the Beracha to fulfill the listener's obligation.) Clearly, when the Hazan recites the morning blessings in the synagogue, he has no intention at all for those listening to fulfill their obligation, and the congregation similarly does not have this intention. Therefore, the listeners can – and should – recite Birkot Ha'shahar afterward if they hadn't already. This is similar to the common practice for the Rabbi to count the Omer aloud, with the Beracha, before the congregation counts, in order that everyone hears which day to count. Here, too, neither the Rabbi nor the congregation intends for his Beracha to fulfill their obligation, and so the congregation recites the Beracha themselves afterward. (By contrast, when Hallel is recited in the synagogue, the Hazan and the congregation should have in mind that his Beracha over the Hallel should fulfill their obligation, and the congregation should then proceed right to Hallel without reciting the Beracha.) If a person does not remember whether he recited one of the morning blessings, we apply the famous rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in cases of uncertainty – and he does not recite the Beracha. Preferably, he should find somebody who has yet to recite the morning Berachot and listen to that person's recitation of the Beracha or Berachot about which he is uncertain, and answer "Amen," with the intention to fulfill his obligation if this is necessary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person in this situation who cannot hear the Beracha recited by someone else should recite the Beracha while omitting the words "Ata Hashem Elokenu Melech Ha'olam," and think these words in his mind, without saying them. Fascinatingly, the Ben Ish Hai discusses this Halacha by envisioning the scenario of a person who had woken up in the middle of the night for Tikkun Hasot (the prayer recited by some at halachic midnight), and, because of his fatigue, is unsure whether or not he recited all the Birkot Ha'shahar afterward. It seems that the Ben Ish Hai could not countenance a situation where somebody slept normally and, due to his mindlessness, doesn't remember whether he recited all the morning blessings. It was clear to the Ben Ish Hai that people are focused when reciting Berachot in the beginning of the day, and thus the only possible case he could imagine of a Safek (doubt) was a person who arose for Tikkun Hasot… Different opinions exist as to the final point in the day by which one must recite Birkot Ha'shahar. The Derech Ha'haim (Rav Yaakob Lorberbaum of Lissa, 1760-1832) rules stringently on this matter, and maintains that one may recite the morning blessings only until the end of the fourth hour of the day – the final time by which one should recite the Amida prayer. A different opinion is taken by Rav Shlomo Kluger (1785-1869), who maintained that these Berachot may be recited until Hasot (halachic midday). However, Hacham Ovadia Yosef, in Yehaveh Da'at, cites a large number of Poskim who ruled that Birkot Ha'shahar may be recited the entire day, until sundown. According to this view, even if somebody is unwell and got out of bed in the afternoon, he can and should still recite Birkot Ha'shahar. These Poskim include the Zera Emet (Rav Yishmael of Modena, Italy, 1723-1811), the Ma'amar Mordechi (Rav Mordechai Karmi, 1749-1825), the Ben Ish Hai (in Rav Pe'alim), and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunis, 1786-1830). In light of these different opinions, the Kaf Ha'haim writes that we should follow the rule of "Safek Berachot Le'hakel," and thus if a person, for whatever reason, did not recite Birkot Ha'shahar until after the fourth hour of the day, he should not recite the blessings. Hacham Ovadia Yosef, however, disagrees, noting that the vast majority of Poskim allows reciting the Berachot the entire day. Those who rule otherwise are a very small minority, such that their dissenting view is not sufficient to create a situation of Safek. Hacham Ovadia also draws our attention to the practice followed by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) to recite one of the morning blessings – "She'asa Li Kol Sorki" – on the night after Yom Kippur. This Beracha is recited to express gratitude over the ability to wear shoes, and so the Gaon felt that it should not be recited on Yom Kippur, when we do not wear normal shoes. On Mosa'eh Yom Kippur, however, when he put on his shoes, the Gaon recited the Beracha. According to the Gaon, then, Birkot Ha'shahar could be recited even past sundown, in the evening. Although we do not follow this opinion, it is another indication of the large consensus allowing the recitation of Birkot Ha'shahar throughout the day. Therefore, Hacham Ovadia writes, one who did not recite Birkot Ha'shahar in the morning can do so throughout the day, until sunset. Birkot Ha'shahar may be recited as early as Hasot (halachic midnight), but only if the person had gone to sleep before midnight and then woke up without intending to go back to sleep (such as those who wake up for Tikun Hasot). If a person goes to sleep after Hasot, he may not recite Birkot Ha'shahar before going to sleep. Likewise, a person who woke up after Hasot but plans to go back to sleep should not recite Birkot Ha'shahar at that point. Somebody who remains awake throughout the night should not recite Birkot Ha'shahar until daybreak (Alot Ha'shahar).

​1)      Discuss the variations in minhag for Haftorah when the past Shabbos coincides with Rosh Chodesh: [1]2)      On fast-days we incorporate the Selichos within Tachanun. Should there be a Baal Simcha present we won't say Tachanun. What is the format then for Selichos?[2]3)      I want to buy a property for investment, but I've heard that one should avoid selling his first acquired property. So, please advise:[3]4)      I run a kosher restaurant in a resort town where there are many Jewish tourists. During the Nine Days I still sell meaty foods because some of the clients are Sefardim. But our chefs aren't Jewish, so I light the fire each morning. That arrangement isn't sufficient for Sefardim.[4] So is it wrong for me to sell kosher meaty foods this week?[5] 5)      Are the rules for interruption during Hallel different when only ‘half' Hallel is said?[6]6)      What's our custom re. beginning of Sheini of Parshas Devorim?[7]7)      Torah allows annulment of vows either due to a פתח or חרטה. What's the difference?[8]8)      Feedback re. need for Chazoras haShatz: CR Sacks ז"ל: Daily tefilos correspond to: a) the Ovos; b) the Tomid; a) is personal, b) is communal. We now have both forms. 9)      Feedback re. opening cartons: At the Rebbe's farbrengen, the soda bottle (Cotts Half & Half) had a screw-cap, and was opened on Shabbos. [9][1] בס' המנהגים ע' 43 מכריע לומר 'שמעו', לא 'השמיםכסאי'. תוספת פסוק ראשון ואחרון של שבת ר"ח נתחדשה בתשל"ד. בקביעות זובשנת תשמ"א לא קרא כ"ק אדמו"ר זי"ע הפסוקים הנוספים. בפ' ואראתשמ"ב התייחס הרבי למה שרשמו שאמר הפסוקים, ואמר להד"מ. בקו' 'בניהיכלא' לאחרונה כותב רמ"מ רייצס נ"י שכן הדבר בכמה עניינים שחידש הרבי,שעשה ב"פ, ובפ"ג נרתע, ואח"כ המשיך בהנהגה המחודשת.[2] בסליחות לצום גדלי' מעיר כ"ק אדמו"רזי"ע שכאשר אומרים הסליחות באמצע סדר התפלה יש לדלג "לך ה' הצדקה, שומעתפלה, סלח לנו" – כי הם נתקנו כנגד פסוד"ז – והרי אמר פסוד"ז,ע"כ. ולא מצאתי קשר 'סלח לנו' לפסוד"ז. וב'ליקוטי טעמים והערות' לסליחותכתוב שהיא הקדמה ל"א-ל ארך אפים". ואולי ציון 2 שייך אחר "שומעתפלה".   גם: בימי התענית, "סלח לנו" הוא צמודל"א-ל ארך אפים". ועניינו לחבר הסליחות עם ברכת "חנון המרבה לסלוח"שבחזרת הש"ץ, ראה שו"ע או"ח סי' תקסו ס"ד.[3]  קידושין נטע"א. ס' שמירת הגוף והנפש סי' ריד ס"א.[4]  ראה שו"ע יו"ד סי' קיגס"ז.[5]  בשו"ת יביע אומר (ח"טיו"ד סי' ו:ד) מתיר לספרדים לאכול הבישול במסעדה תחת הכשר אשכנזי, אע"פשסומכים על הדלקת התנור ועוד, מכיון שיש כמה ספיקות לקולא: בית הישראל, שפחההשכורה לישראל, שגירת התנור.[6]  בספר 'הפסק בתפלה' (להרביואב למברג נ"י) מסיק שאין הבדל, דלא כהרב עובדי' ז"ל. מעיןדמיון לדבר: שם שמים חל על הסוכה, מדאורייתא. סוכה שישבה בה אשה, האם חל על זה דיןסוכה? שי"ל: אכן היא פטורה, אבל על המצוה יש שם מצוה גמורה. ויש לחלק דשאניהכא שמדלג חלק. לאידך, אין מקום להכניס דברים אחרים במסגרת הלל זה, ראה בספרהנ"ל. וראה שקלים פ"א מ"ג בפיה"מ שמכיון ששקל האב על בנו,מחוייב לעשות כן גם בשנה הבא, הואיל "וחייבת אותו במצוה זו"![7]  ראה דברי ר"מ שוסטרמן ע"הבס' למען ידעו ע' 138 ואילך.[8]  ראה  ס' כל נדריפכ"ג ס"ב.[9] ביררתי: במכסה של מתכת,ה-THREADINGנעשה כשהמכסה כבר מורכב על הבקבוק. משא"כ במכסה של פלסטיק.​ 

Today on Table Talk with BBYOInsider, we sat down with Hallel Silverman, Israeli activist and digital strategist. Recorded live at International Kallah 2025 during the Israel 360 Seminar, this episode explores what it means to be a proud Zionist, how social media can be a force for advocacy, and how Jewish teens can speak up in a digital world. From identity and justice to Israel and activism, Hallel shares her experience navigating tough conversations, building community, and using her voice to make a difference.

Gratitude changes everything! In this powerful message from our Important Words series, we learn the language of “THANKS” — not just after the miracle, but before it and for generations to come. Discover how Hallel (praise after), Todah (trusting thanks before), and Zakar (remembrance) can transform your mindset, relationships, health, and faith. Don't just say thank you — live it!Scripture: Exodus; Psalm 150:6

Is the bracha on Chatzi Hallel based on it being a real obligation or just a minhag? We explore the machlokes between the Rambam, Rif, and Rabbeinu Tam: Is a bracha said only with a tzibur, or even by a yachid? Is there no bracha at all because it's just a minhag? We'll clarify the psak of the Shulchan Aruch and Rama, explain what Ashkenazim and Sephardim do, and discuss what to do if you're in the middle of Pesukei D'zimra when the tzibur starts Hallel. All based on the sugya in OC 422.

Welcome back to Just For This. Each week, host Rabbi Liz P.G. Hirsch interviews women in leadership about women and leadership. Inspired by the story of Esther, we feature powerful stories of women who stand out in their fields, who have stepped up just for this moment.   This week, we are joined by both Yochi Rappeport and Hallel Silverman. Yochi Rappeport is Executive Director of Women of the Wall, where she advocates for the right of Jewish women of all denominations to pray, wear prayer shawls, and read from the Torah at the Western Wall (Kotel). Women of the Wall is also a long-time grantee through the YES (Youth, Education, Special Projects) Fund, WRJ's philanthropic arm. Hallel Silverman is a leading content creator for Liberal Zionism across social media as @justhallel and a prominent figure in Israel's protest movement for democracy. In this moment when Israel is under continued threat, we stand with the people of Israel and must remember that the Jewish people are one people.   We discuss the journeys that led Yochi and Hallel to Women of the Wall, the parallels between the fight for women's inclusion in religious spaces in Israel and the United States, and the importance that personal connections play in organizing.   Follow Just For This on Instagram: @justforthispodcast  

In this episode, we explore the different types of Hallel recited throughout the Jewish year: the Daily Hallel (P'sukei D'Zimra), the Great Hallel (Psalm 136), and the Festival Hallel (Psalms 113–118). What makes each one unique? When do we say them? And what are we really praising Hashem for? This clear and simple overview draws from classic sources and brings meaning to the words we often say without a second thought.

This morning we discuss the Hallel prayer (which we will say on Shavuot this coming Monday and Tuesday) which praises and gives thanks to God for the miracles God performs for us. We explore Rabbi Meilech Biderman's insight that included in the category of miracles are those things that appear to happen naturally which we often take for granted, and all the terrible things that do not happen to us. Sarah McLachlan refers to this in her beautiful song, "Ordinary Miracles," for which we must praise and thanks, just like for the Splitting of the Red Sea and Revelation at Sinai. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Shapiro and Rabbi Lorch

New Testament Reading Mark 14:12-26

* You can get the sermon note sheet at: http://family-bible-church.org/2025Messages/25May04.pdf * As Jesus came to Jerusalem, the people began to sing the Psalms of the Hallel and to call out the Messiah praise contained in them. * As we considered that portion of Luke three weeks ago, we looked at the Messianic declarations from Psalm 118. chiefly: v. 22-23 22 "The stone which the builders rejected has become the chief cornerstone. 23 This was the LORD's doing; it is marvelous in our eyes." * In today's passage, we see Jesus refer back to this Messianic passage and clearly infer that He was the fulfillment this "cornerstone." Additionally, He reiterates His prophetic declaration that Israel would be punished for it's rejection of Him. * This message was presented by Bob Corbin on May 4, 2025 at Family Bible Church in Martinez, Georgia.

Why Do We Say Hallel?

Eliot grew up in Southgate in North London, and his family was very involved in the small Jewish community there, including having a Shabbat table full of guests every week. Before making Aliyah in 2013, Eliot was Youth Director for a couple of communities in North London. Eliot lives in Jerusalem with his wife Rena and three daughters, Emunah, Hallel, and Nili, and works in marketing.In this episode, he discusses his life story, his transition to life in Israel, and his deep love for the land and people of Israel. Eliot reflects on the tragic loss of his brother, Nathanel, a young soldier who was killed in combat on October 7th, sharing insights into the profound impact this had on his family. Elliot discusses the support his family received during their unimaginable grief, the importance of unity and community, and how his brother's legacy lives on through acts of kindness and resilience. This episode underscores the heroism of soldiers and the strength found in communal bonds amidst adversity.To hear more from Eliot, listen to his podcast Hero Israel.And please feel free to check out this website dedicated to Nathanel Young. Am Yisrael Chai00:00 - Meet Eliot Young01:56 - Life in North London02:50 - Aliyah09:59 - Sibling Relationships and Family Dynamics18:29 - Nathanel's Personality and Legacy33:33 - Support and Community Response42:00 - The Day of October 7th50:16 - The Aftermath and Family Support51:58 - A Brother's Journey to Ashkelon58:09 - The Funeral and Community Support01:14:11 - A Lasting Impact01:21:13 - Moving Forward with Purpose*For updates and conversations about these episodes, follow me at @talesoftamar on Instagram. You can also reach out to Tamar@tales-of.com with questions, comments, or inquiries, and/or check out my website tales-of.com to learn more about who I am and what I do. If you would like to donate to continue the initiative, please send money via Zelle to tberg93@gmail.comThank you for listening and strengthening the Jewish nation!

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Yahrtzeit Yomi #1439!!טז ניסןHaman HaRashaויתלו את המן על העץ אשר הכין למרדכי וחמת המלך שככה(אסתר ז:י)ובאבד רשעים רנה(משלי יא:י)----------------------------------------------------Special thanks to my 7-year-old nephew Momo who reminded us that Haman was hanged on the 2nd day of Pesach!!----------------------------------------------------A Gutten Moed Rabboisai!!Although the Yahrtzeit Yomi broadcast is generally dedicated to the commemoration of our great tzaddikim and leaders, in tonight's feature we mark the Yahrtzeit of one of history's worst (if not THE worst) Reshaiim:המן הרשע!! - whose yahrtzeit is marked (celebrated!) on the second day of pesach, טז ניסן.I used the occasion to discuss the fascinating sugya regarding our attitude towards the punishment of the wicked. It's really a “Pesach Sugya”, as it relates to our reaction to the neis of Kriyas Yam Suf as well.I strongly encourage everyone to listen to the audio posted above.Additionally, here are some vintage “Q&A” from Rav Avigdor Miller ZTL, who addresses the issue clearly and eloquently as only he could.It's so clear and illuminating!! Its my favorite Rav Miller Q&A that exists!!(Try to read it if you can, at least a little. If not, you could peruse it after Yom Tov as well.)חג כשר ושמח!!----------------------------------------------------Rav Avigdor On Half-Hallel on PesachBelow are the Q&A's about “Half-Hallel” as heard from Rav Miller ZTL, as well as the editor's note attached at the end.(Note that we have transcribed a few Q&A's on the same topic. Although it is quite lengthy, we felt it was appropriate because each one adds a little more insight.)Q: On the last days of Pesach we say only half-Hallel. Isn't that because of מעשה ידי טובעים בים ואתם אומרים שירה (Megillah 10b)? Aren't we sad that Egyptians were drowned and we therefore don't want to sing to Hashem? A: The answer is no, it's not because of this; it's not because of מעשה ידי טובעים בים. There is no gemara that says that this is the reason for not saying Hallel on Pesach. I know that it's frequently quoted and people think it's a gemara, but there is no gemara to that effect. And even if you show me a medrash that says it, you're misinterpreting the medrash.The reason why we say only half-Hallel is because there was a takanah that on the first day of Pesach – for us the first two days – that we have to say Hallel. There is no reason, no takanah, to say Hallel on the other days. The other days it was only a minhag to say Hallel. And therefore, because there was no takanah, they couldn't say the whole Hallel, so they said half-Hallel. Half-Hallel is only a minhag –  the takanah was only the first day.Now, on Sukkos the takanah was to say Hallel every day, because on Sukkos every day there was a different korban tzibur brought in the Beis Hamikdash. Because every day was something new and special, like its own Yom Tov, so each day was also made special with the whole Hallel. Pesach, however, has the same korban every day and that's the difference... [see WhatsApp for more]----------------------------------------------------Share the Yahrtzeit Yomi link with your contacts!!https://chat.whatsapp.com/JimbwNtBaX31vmRDdnO3yk---------------------------------------------------To dedicate or sponsor, please contact 917-841-5059, or email yahrtzeityomidaily@gmail.com. Sponsorships can be paid by Zelle to the same number. First come, first served.Monthly sponsorships are $540.Weekly sponsorships are $180.Daily sponsorships are as follows:Dedications (l'Zecher Nishmas, Zechus shidduch/refuah/yeshuah, etc.) are $50.Sponsorships (fliers, advertising, promotions, additional links, etc.) are $100.The cost to request and sponsor a specific Tzaddik (unlisted on the Yahrtzeit Yomi schedule) is $180.MAY THE ZECHUS OF ALL THE TZADDIKIM PROTECT US FROM ALL TZAROS, AND MAY HASHEM GRANT US, AND ALL OF KLAL YISROEL, YESHUOS, NECHAMOS AND BESUROS TOVOS!!!

Psalms 118 is one of the Psalms that is referred to as the "Hallel Psalms". The word "Hallel" simply means "To Praise." This Psalm, along with others from 113-118, were sung at Passover, which the Jewish people reflected back to the Lord's deliverance of the children of Israel from bandage in Egypt. This week we celebrate Palm Sunday from this Psalm and from John 12.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On the first day of Pesach, we recite before Musaf the special "Tikun Tal" service, marking the transition to the new season in which we recite "Morid Ha'tal" in place of "Mashiv Ha'ru'ach" in the Amida. We begin reciting "Morid Ha'tal" during Musaf on the first day of Pesach. Somebody who mistakenly recited "Mashiv Ha'ru'ach" instead of "Morid Ha'tal," and realized his mistake only after concluding the Beracha of "Mechayei Ha'meitim," must return to the beginning of the Amida. If somebody is uncertain whether he recited "Morid Ha'tal" or "Mashiv Ha'ru'ach," then during the first month after the first day of Pesach he must assume that he recited "Mashiv Ha'ru'ach," and must therefore repeat the Amida. One can avoid this situation by reciting on the first day of Pesach the passage "Mechayei Meitim Ata Rav Le'hoshi'a Morid Ha'tal" ninety times, thereby training his tongue to recite "Morid Ha'tal." One who trains his tongue in this fashion may then assume that he recited the proper text and will thus not be required to repeat the Amida if he cannot remember which text he recited. Preferably, one who wishes to employ this technique should repeat this passage a hundred and one times, rather than just ninety. The Gemara in Masechet Chagiga (9) comments that studying material one hundred and one times ensures that it will not be forgotten, and thus here, too, reciting the correct text of the Amida a hundred and one times helps guarantee that one will recite the Amida properly. Furthermore, since familiarity is obtained after a month of reciting the new text, it is preferable to recite it one hundred and one times to include not only the ninety daily Amida recitations, but also the recitations of Musaf on Shabbat and Rosh Chodesh. Throughout the festival of Pesach, including Hol Ha'mo'ed, one adds "Ya'aleh Ve'yavo" in Shacharit, Mincha and Arvit. One who forgot to add this paragraph and realizes his mistake only after concluding the Amida must repeat the entire Amida. Hallel is recited throughout the festival of Pesach. However, after the first two days of Pesach (or after the first day in Israel), Hallel is recited "Be'dilug" – meaning, omitting the sections that are omitted on Rosh Chodesh – and without a Beracha. Musaf is recited on each of day of Hol Ha'mo'ed; however, when reciting Musaf on Hol Ha'mo'ed – as opposed to Yom Tov – the words "Yom Tov" are omitted from the phrase, "Yom Tov Mikra Kodesh Ha'zeh." Nevertheless, one who mistakenly recited "Yom Tov Mikra Kodesh Ha'zeh" on Hol Ha'mo'ed is not required to repeat the Amida. The second day of Pesach, or the 16th of Nissan, is the day on which Haman was killed during the Purim story. It is therefore proper to make some commemoration of this event during one's meal on this day, a practice often referred to as "Se'udat Ester." At this meal one should speak words of Torah relevant to Ester and the Purim story, to commemorate the Jews' miraculous salvation that took place on the 16th of Nissan. (Based on Chacham Ovadia Yosef's rulings in Chazon Ovadia – Laws of Pesach, p. 247-249)

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

Unlock the profound spiritual essence of the Pesach Seder as we embark on a journey through its intricate laws and timeless customs. Together, we'll uncover the symbolic depth behind Marror, or bitter herbs, which poignantly connect us to the historical hardships of the Jewish people in Egypt. Learn about the specific forms and quantities of Maror, and how these traditions continue to resonate today, even in the absence of the Pesach offering. As we explore the dual themes of slavery and freedom within the Seder, discover why Maror is consumed while sitting upright, reflecting the complex interplay of remembrance and celebration.We then transition into the heart of the Seder meal, emphasizing the importance of timing and ritual precision. Explore the detailed customs surrounding the consumption of matzah and Maror, and understand the significance of completing the meal before halachic midnight. Through this journey, we offer insights into the balance between adhering to religious obligations and accommodating individual circumstances—a testament to the flexibility embedded within tradition. The episode also covers the customs for the Afikoman and the four cups of wine, ensuring listeners are well-equipped to partake in the full expressive beauty of the Seder.As we conclude, heartfelt blessings guide us into the spiritual significance of Pesach, encouraging a deeper connection with Hashem. Discover how opening the door during the Seder symbolizes divine protection, and partake in the rich tradition of reciting "Pour out Your wrath." Through responsive readings of the Hallel and concluding rituals, this episode promises to prepare you for a Pesach filled with strength, redemption, and spiritual growth. Embrace the holiness of the holiday with us, and may your Pesach journey be both enlightening and enriching._____________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 Bonus 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 8, 2025, in Houston, Texas.Released as Podcast on April 10, 2025_____________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!_____________#Law, #Mitzvah, #Pesach, #Seder, #Maror, #BitterHerbs, #JewishTraditions, #Halacha, #Matzah, #Afikoman, #FourCupsofWine ★ Support this podcast ★

Pesach | Birkat HaShir (2), by Rav Yitzchak Etshalom Why is "Nishmat Kol Chai" the appropriate hymn with which to finish Leil haSeder?  As we discussed in the previous shiur, the liturgical poem "Nishmat Kol Chai" is quite ancient and predates the era of the פייטנים. It is mentioned by R. Yochanan as the "Birkat haShir" which is to accompany the fourth (or fifth?) cup at the Seder. After reviewing some of the Halakhic considerations regarding its recitation - including a quick survey of the main approaches among the ראשונים regarding what is said over the fourth cup and if there is a fifth cup, we turn to the text itself and analyze it, line by line, seeing its development from a hymn about personal thanksgiving to a national-historic song of praise to an eschatological vision of universal acknowledgement of God's glory. I then suggest why this was an appropriate poem to be added to the Seder and, from there, to be instituted as the culmination of Psukei d'Zimra - what Chazal referred to as "the daily Hallel" (הלל שבכל יום). Source sheet >>

Unlock the profound spiritual essence of the Pesach Seder as we embark on a journey through its intricate laws and timeless customs. Together, we'll uncover the symbolic depth behind Marror, or bitter herbs, which poignantly connect us to the historical hardships of the Jewish people in Egypt. Learn about the specific forms and quantities of Maror, and how these traditions continue to resonate today, even in the absence of the Pesach offering. As we explore the dual themes of slavery and freedom within the Seder, discover why Maror is consumed while sitting upright, reflecting the complex interplay of remembrance and celebration.We then transition into the heart of the Seder meal, emphasizing the importance of timing and ritual precision. Explore the detailed customs surrounding the consumption of matzah and Maror, and understand the significance of completing the meal before halachic midnight. Through this journey, we offer insights into the balance between adhering to religious obligations and accommodating individual circumstances—a testament to the flexibility embedded within tradition. The episode also covers the customs for the Afikoman and the four cups of wine, ensuring listeners are well-equipped to partake in the full expressive beauty of the Seder.As we conclude, heartfelt blessings guide us into the spiritual significance of Pesach, encouraging a deeper connection with Hashem. Discover how opening the door during the Seder symbolizes divine protection, and partake in the rich tradition of reciting "Pour out Your wrath." Through responsive readings of the Hallel and concluding rituals, this episode promises to prepare you for a Pesach filled with strength, redemption, and spiritual growth. Embrace the holiness of the holiday with us, and may your Pesach journey be both enlightening and enriching._____________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 Bonus 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 8, 2025, in Houston, Texas.Released as Podcast on April 10, 2025_____________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!_____________#Law, #Mitzvah, #Pesach, #Seder, #Maror, #BitterHerbs, #JewishTraditions, #Halacha, #Matzah, #Afikoman, #FourCupsofWine ★ Support this podcast ★

Psalms 113 is one of the Psalms that is referred to as the "Hallel Psalms". The word "Hallel" simply means "To Praise." This Psalm, along with others from 113-118, were sung at Passover, which the Jewish people reflected back to the Lord's deliverance of the children of Israel from bandage in Egypt. In Psalm 113 we are commanded to praise God and then the Psalmist gives us some reasons why.

Pesach | Birkat HaShir (1), by Rav Yitzchak Etshalom Why do we almost finish the Berakhah after Hallel at the Seder - then abruptly switch to Hallel haGadol and Nishmat? Our common practice is to read the Hallel over the fourth cup of wine, after which we nearly finish the blessing customarily recited after Hallel - but without a "signature" (חתימה). We then recite Psalm 136 and נשמת כל חי which we read to its conclusion - "מלך א-ל חי העולמים". This odd mix of a double-conclusion to Hallel is the result of several confusing sugyot. We assess the sources, including the key rulings of the Geonim and Rishonim and follow them through to today's common practice.

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Pesah - Hallel At Night by Rabbi Avi Harari

The Exodus Way E7 — In Mark 14, we're told that Jesus and his disciples celebrated Passover and sang a hymn before going out to the garden of Gethsemane. So what hymn did they sing? Rabbinic tradition going back to the time of Jesus records that during Passover, Jewish people sang Psalm 113-118, a collection of songs known as the Passover Hallel. In this episode, Jon and Tim explore these six psalms' references to the Exodus story and what they might have meant to Jesus on the night of the last supper.CHAPTERSWhat Hymn Did Jesus and His Disciples Sing at Passover? (0:00-:6:15)Psalm 113: Seeing With Exodus Glasses (6:15-14:53)Psalms 114-115: Yahweh's Power Among the Nations (14:53-25:46)Psalms 116-118: Reflecting on Our Own Exodus Journey (25:46-34:58)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Babylonian TalmudThe ToseftaYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Small Town Palm Trees” by Mama Aiuto - Topic“Penpals Perhaps” by Sleepy Fish & Coa“Where the Streets Are Cold & Lonely” by Mama AiutoBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen and Tyler Bailey provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

Various laws about invalid ways of reading and writing the Megilla, sources cannot read items out of order

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Purim. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky in Eretz Yisroel on Purim Inyanim. Shiur given at the home of Yoni Kayman in Eretz Yisroel. Shiur introduction by Yoni Kayman.

Only addition of the 55 Prophets was Megilla, reason we don't say Hallel on Purim, sources for 5/7 Nevi'os

Shiur given by Rabbi Yaakov Prupas at Night Seder Thursday Night. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Who wrote the Haggada? Is there a thematic roadmap to the structure of the Seder? Why is the meal eaten in the middle of Hallel? These and many more questions could be asked in one's struggle to discern what the Seder is really about. All the more reason to join us as we speak with Rabbi Shmuel Goldin about his book, Unlocking the Haggada: The Complete Haggada With In-Depth Commentary (OU Press, 2018). Rabbi Shmuel Goldin received his BS in psychology and his MA in Jewish education from Yeshiva University, and his rabbinic ordination from the Isaac Elchanan Theological Seminary of Yeshiva University. He was included in Newsweek's list of “America's Top 50 Rabbis for 2012” and in Forward magazine's list of Jewish communal leaders who have made a difference in the community at large. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Who wrote the Haggada? Is there a thematic roadmap to the structure of the Seder? Why is the meal eaten in the middle of Hallel? These and many more questions could be asked in one's struggle to discern what the Seder is really about. All the more reason to join us as we speak with Rabbi Shmuel Goldin about his book, Unlocking the Haggada: The Complete Haggada With In-Depth Commentary (OU Press, 2018). Rabbi Shmuel Goldin received his BS in psychology and his MA in Jewish education from Yeshiva University, and his rabbinic ordination from the Isaac Elchanan Theological Seminary of Yeshiva University. He was included in Newsweek's list of “America's Top 50 Rabbis for 2012” and in Forward magazine's list of Jewish communal leaders who have made a difference in the community at large. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Who wrote the Haggada? Is there a thematic roadmap to the structure of the Seder? Why is the meal eaten in the middle of Hallel? These and many more questions could be asked in one's struggle to discern what the Seder is really about. All the more reason to join us as we speak with Rabbi Shmuel Goldin about his book, Unlocking the Haggada: The Complete Haggada With In-Depth Commentary (OU Press, 2018). Rabbi Shmuel Goldin received his BS in psychology and his MA in Jewish education from Yeshiva University, and his rabbinic ordination from the Isaac Elchanan Theological Seminary of Yeshiva University. He was included in Newsweek's list of “America's Top 50 Rabbis for 2012” and in Forward magazine's list of Jewish communal leaders who have made a difference in the community at large. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/food

Chof Dalet Teves: Part 2   Lkvod Chof Dalet Teves, The *Hilulo of the Alter Rebbe*, here is a link to the voice file which includes facts and stories about the Alter Rebbe. This file is comprised of 3 short voice files: 1) The Rebbe's Directives; 2) 24th of Teves & Hallel; 3) 24th of Teves and Yud Shvat, which were originally posted in our Zichronos of the Rebbe Group. Listening time is almost 20 min. Due to its length you may need to download it to a computer.

The Gemara in Masechet Berachot teaches that whoever recites Tehilla L'David (Ashreh) three times a day, praising Hashem, is a ben Olam Haba . Yet the same Gemara states that one who recites Hallel daily is considered a blasphemer. We know Hallel is one of the greatest praises, so how can this be understood? The Meshech Chochmah in Parashat Bechukotai explains that Hallel is generally reserved for thanking Hashem for open miracles performed for our nation, such as the makkot or Kriyat Yam Suf . Reciting Hallel daily, even without such miracles, suggests that the person only values Hashem's interventions that defy nature, overlooking the countless hidden miracles Hashem performs every day. By contrast, Tehilla L'David praises Hashem for His everyday hashgacha peratit over each individual and every creature. As the pasuk says, ואתה נותן להם את אכלם בעיתו —"Hashem gives everyone its needs at the time that it needs." We must recognize how Hashem takes care of us every moment of every day. Each person gets what he needs in a unique way. When we look back and see how Hashem gave a person just what he needed when he needed it, in a hidden yet exposed way, it gives us extra chizuk to recognize that Hashem is always behind the scenes taking care of us. A woman shared a story about how she had hired a rabbi to learn with her 11th-grade son every night. When a recent payment to the rabbi was overdue, he sent a friendly text reminder. The woman planned to write a check the next day but completely forgot. That night, as she boarded a plane, she remembered. She asked the rabbi for his Zelle information and told her husband, Reuven, to send him $1,600 via Zelle. A few days later, the rabbi mentioned he hadn't received the payment. Surprised, the woman sent him a screenshot of the confirmation. Upon closer inspection, the rabbi noticed that Reuven had mistakenly entered the wrong middle initial in the email address. Reuven immediately sent the payment to the rabbi again, and then emailed the person who had accidentally received the $1,600. The next morning, Reuven received a reply that began, "Thank you for giving me the opportunity to perform the mitzva of hashavat aveda and return the lost money" The recipient explained that when the money arrived, he didn't recognize the sender or the purpose of the transfer. He even contacted a friend with the same last name as the sender. The friend said he did know someone with that name, but didn't think he would be sending him this money, so he didn't bother to call him. In fact, that person actually was Reuven who did send the money. The man also mentioned that it was amazing hashgacha peratit that he received this exact amount at that exact time. He was making a bar mitzvah for his son but lacked the $1,600 balance needed to pay for the tefillin he was about to pick up. His wife had asked him what they would do, and he replied, "Hashem sends the money when it's needed." Just half an hour before he was to pick up the tefillin , the $1,600 came through. The man concluded his email by asking for a few extra days to repay the money, as he had already used it. Reuven, moved by the story, responded that it would be his greatest zechut to participate in the mitzva of buying tefillin . He told the man he did not need to repay the money at all. Overjoyed, the man thanked Reuven. The next day, Reuven shared the story with a friend, who also wanted to help. Reuven asked the man how much more money he needed for the bar mitzva , and the man replied, "$900." The friend immediately sent him the remaining amount. Hashem made this woman forget to pay the Rabbi twice by check and then caused her husband to put the wrong letter in the email amongst dozens of other things that had to take place for this man to get that money at that time. Hashem helps everyone. We should look for His hand in our everyday lives and thank and praise Him at least three times a day.

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Join us as we confront the intricate and often controversial topic of adultery through the lens of biblical teachings. Our guest, Nick, returns to shed light on this age-old issue, emphasizing its relevance both in ancient times and today's society. We dissect Commandment 7 and explore the nuanced debates of Pharisee groups Hallel and Shammai regarding "indecency" in Deuteronomy 24, offering insights into how these historical perspectives can shape our modern understanding of marriage and divorce.Support the show

There is an obligation to recite the entire Hallel service on each of the eight days of Hanukah. This obligation applies regardless of whether one prays privately or with a Minyan; in either case, one is required to recite Hallel. Before reciting Hallel, one recites the Beracha, "…Asher Kideshanu Be'misvotav Ve'sivanu Li'gmor Et Ha'Hallel," and after the recitation, one recites the concluding Beracha of "Yehalelucha." If one mistakenly recited the "half-Hallel" on Hanukah – meaning, he omitted the sections of Hallel that are not recited during Hallel on Rosh Hodesh – then he must repeat the Hallel. However, he does not recite a Beracha before or after his repetition of Hallel. Women are exempt from the obligation of Hallel. Even though they are included in the obligation of the Hanukah candle lighting, they are nevertheless exempt from the Hallel obligation, just as they are not required to recite Hallel on the Yamim Tobim (Pesah, Shavuot and Sukkot). A woman who wishes to recite the complete Hallel on Hanukah may certainly do so, but she should not recite the Berachot before or after the Hallel. One may not make any interruptions during the recitation of Hallel. One should not speak at all during Hallel, or use any gadgets – such as cell phones or Tablets – during Hallel. (Of course, one should not be using these gadgets at any point during the prayer service, as this is very disrespectful to the service.) However, if a person hears somebody recite a Beracha while he recites Hallel, he should answer "Amen" to the Beracha. Likewise, one may respond to Kaddish, Kedusha or Barechu during the Hallel recitation. It occasionally happens that the congregation completes Hallel and the Hazzan begins Kaddish before some congregants completed Hallel. They may interrupt their recitation of Hallel in order to answer to Kaddish. It is interesting to note that there is a verse in the Torah which alludes to the twenty-one days when we recite the complete Hallel. The Torah writes that before the flood, "Shenayim Shenayim Ba'u El Noah" ("two of each [animal] came to Noah" – Bereshit 7:9). The first word, "Shenayim" ("two"), alludes to the first two days of Pesah, when Diaspora communities recite the complete Hallel (as opposed to the other days of Pesah, when the half-Hallel is recited). The second "Shenayim" alludes to the two days of Shabuot, and the word "Ba'u" ("they came") has the numerical value of nine, referring to the nine days of Sukkot, Shemini Aseret and Simhat Torah. Finally, Noah's name in the phrase "El Noah" may be read as an acronym for the phrase "Ner Hanukah," thus alluding to the eight days of Hanukah, when we recite the full Hallel. Summary: Men are obligated to recite the complete Hallel on each day of Hanukah; women who wish to recite Hallel may do so, but without the Berachot. One who mistakenly recited "half-Hallel" on Hanukah must recite the whole Hallel, but without the Berachot. One may not make any interruptions during the Hallel recitation, except to answer "Amen" to a Beracha, or to respond to Kaddish, Kedusha or Barechu.

If one forgot to inset "Al Hanisim" in the Amidah, he does not have to repeat the Amidah. However, if he remembers before the completion of the Amidah, he should insert it after "Yeh'Yu L'Rason," before "Oseh Shalom." This applies even if he remembered after saying "Baruch Atah Hashem," before concluding "Ha'tov Shimcha." He should not quickly conclude "Lamdeni Hukeha," but should finish the Beracha and insert "Al Hanisim" before Oseh Shalom. There is a disagreement as to how to formulate the "Al Hanisim" at that point. Everyone agrees that if he forgot "Al Hanisim" in the Birkat Hamazon, he does not repeat Birkat Hamazon and should insert it as a "HaRahaman" prayer in the "HaRahaman section, as brought by the Rema in Siman 682. The Mishna Berura there teaches that the same is true in the Amidah-it should be inserted in the form of a supplication. However, the Ben Ish Hai in Hilchot Purim rules that it should be recited in its original form-"Al Hanisim…" If one began a meal at the end of the last day of Hanukah and concluded it after nightfall, according to Maran, he should say "Al Hanisim." It is no different than Birkat Hamazon on Mosa'eh Shabbat, Mosa'eh Yom Tob or Mosa'eh Rosh Hodesh, in which the Birkat Hamazon is defined by the beginning of the meal. Although the Ben Ish Hai understood that this is not the case on Hanukah and Purim, The Minhag of Yerushalayim, Hacham Atiya, Hacham Ovadia and Hacham Bension all agree that one should say "Al Hanisim" after nightfall, preferably if he ate a Kezayit before sunset. In Birkat Hamazon, the word "Migdol" supplants "Magdil" on a day on which there is Musaf. Although Hanukah and Purim do not have Musaf, the Ben Ish Hai rules that on Purim "Migdol" is said, because there is a special "He'arah" (spiritual illumination) on that day. Nevertheless, that would only apply to Purim, whereas on Hanukah the "He'arah" is only during the candle lighting, and therefore "Magdil" is said. The full Hallel is recited all eight days. The Pele Yoes and others emphasize that since the Hallel was one of the primary institutions of Hanukah it should be recited slowly with melody and intent. Even on Pesah, the full Hallel is not recited all eight days. This indicates the magnitude of the Misva of Hallel on Hanukah. The Rambam indicates that women are not obligated to say the Hallel, and although they can recite it, they may not say a Beracha. SUMMARY If one remembered to say "Al Hanisim" after the proper place: In Birkat Hamazon, he should insert it as a "HaRahaman" in the "HaRahaman" section, and in the Amidah, he should insert it before "Oseh Shalom" in its original form. If one started a meal at the end of Hanukah, he should recite "Al Hanisim," in the Birkat Hamazon, even if he concluded after nightfall. In Birkat Hamazon, "Magdil" is said, not "Migdol." Women who chose to say Hallel do not recite the Beracha.