Podcasts about hasid

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Hodu La'Hashem Ki Tob ! for iPhone users https://apps.apple.com/us/app/ itorah-watch-listen-stream/ id6472929090 for Android users https://play.google.com/store/ apps/details?id=com.itorah.app We are now discussing Pasuk in Tehilim 86,2, where David Hamelech is asking Hashem, שׇׁ ֥מְרָ֣ה נַפְשִׁי֮ כִּֽי־חָסִ֢יד אָ֥֫נִי הוֹשַׁ֣ע עַ֭בְדְּךָ אַתָּ֣ה אֱלֹהַ֑י הַבּוֹטֵ֥חַ אֵלֶֽיךָ׃ Protect my soul. I'm a pious man. Save your servant. You are my God, that I rely on You. The obvious question is, David Hamelech would not be arrogant enough to tell God, “ Protect me because I'm pious!” Who can say they're pious? Rashi, quoting a Midrash Tehilim, says that in this case, pious doesn't necessarily mean that he did any extra Mitzvot, but rather that ‘ I heard my insults. I was able to seek vengeance and I was quiet.' The Midrash Tehilim says in the name of Rabbi Alexandri, that ‘Whoever hears his curses and is quiet (it doesn't talk about seeking vengeance, just the fact that someone curses you and you're quiet) is called the Hasid .' The Midrash Tehilim in chapter 86 adds that, ‘ Whoever hears his curses and has the ability to respond or do something and doesn't, is a partner with God. Because God is constantly being disgraced and cursed by the nations of the world. He could destroy them in a second and doesn't.' That's the hasidut that David Hamelech had. He was asking Hashem to protect him due to that hasidut . This is probably the source for a concept that many are familiar with- that if someone gets insulted or shamed, it's a good time to pray. It's a good time to reach out to Hashem. That's the first half of the pasuk-that David Hamelech is saying, ‘ Protect me because I'm pious. Protect me because of this Middah that people curse me and insult me, and I don't respond.' But David Hamelech ends the pasuk talking about bitachon. How does that fit in? There are two ways to explain it: One explanation is that David Hamelech is saying, “ Now that I was quiet and now that I'm pious, I'm relying on You to help me and take care of me.” It's not enough that I'm quiet. I have to turn to You and rely on You. But because I was quiet, I have that extra power, and I can now super-charge my bitachon and rely on You. The other explanation is that what gives the person the ability to be insulted and not respond is their bitachon , because they realize that Hashem is watching over them and taking care of them. He will be the one to demand the vengeance. They don't need to get involved. Like the famous story of the sun and the moon. It says that the sun and moon were equal, but the moon complained so Hashem diminished the moon. Where was the sun in the discussion? The rabbis tell us the sun was quiet. The sun said, “ I'll leave it to God.” That's why it says in Masechet Shabbat 88B that if somebody hears their insults and doesn't respond, they're like the shining sun . What do they have to do with the shining sun? The commentaries ( Da'at Zekenim on Bereshit 116, Perush Harosh and others) say that it's because the sun was quiet, and those who love Hashem, which means they hear their insults and don't respond, are like the shining sun. So what gives this man the power, just like the sun, is that, ‘ When I know Hashem is in charge, I don't have to respond, because Hashem will take care of it ,' and in the end he will shine. That bitachon gives the person the ability to hold back. Up until now we're going with the explanation that David Hamelech is a Hasid because he is able to hear his insults and not respond, and we connect that to bitachon. Additionally, Haamek Davar in Bamidbar 33, 9 says that his hasidut was in his “ Temimut Hanifla'ah/ wondrous perfection to praise Hashem, in all of His just decisions, even though it might look bad. That ability came from David Hamelech's tremendous bitachon in Hashem's trait of kindness. David Hamelch is saying, הוֹשַׁ֣ע עַ֭בְדְּךָ אַתָּ֣ה אֱלֹהַ֑י הַבּוֹטֵ֥חַ אֵלֶֽיךָ the very fact that I have this level of bitachon that is my Hasidut , and that's why I'm asking that You protect me; protect me because of the level of Hasidut I reached due to my bitachon.

Hodu La'Hashem Ki Tob ! for iPhone users https://apps.apple.com/us/app/ itorah-watch-listen-stream/ id6472929090 for Android users https://play.google.com/store/ apps/details?id=com.itorah.app We are now discussing Pasuk in Tehilim 86,2, where David Hamelech is asking Hashem, שׇׁ ֥מְרָ֣ה נַפְשִׁי֮ כִּֽי־חָסִ֢יד אָ֥֫נִי הוֹשַׁ֣ע עַ֭בְדְּךָ אַתָּ֣ה אֱלֹהַ֑י הַבּוֹטֵ֥חַ אֵלֶֽיךָ׃ Protect my soul. I'm a pious man. Save your servant. You are my God, that I rely on You. The obvious question is, David Hamelech would not be arrogant enough to tell God, “ Protect me because I'm pious!” Who can say they're pious? Rashi, quoting a Midrash Tehilim, says that in this case, pious doesn't necessarily mean that he did any extra Mitzvot, but rather that ‘ I heard my insults. I was able to seek vengeance and I was quiet.' The Midrash Tehilim says in the name of Rabbi Alexandri, that ‘Whoever hears his curses and is quiet (it doesn't talk about seeking vengeance, just the fact that someone curses you and you're quiet) is called the Hasid .' The Midrash Tehilim in chapter 86 adds that, ‘ Whoever hears his curses and has the ability to respond or do something and doesn't, is a partner with God. Because God is constantly being disgraced and cursed by the nations of the world. He could destroy them in a second and doesn't.' That's the hasidut that David Hamelech had. He was asking Hashem to protect him due to that hasidut . This is probably the source for a concept that many are familiar with- that if someone gets insulted or shamed, it's a good time to pray. It's a good time to reach out to Hashem. That's the first half of the pasuk-that David Hamelech is saying, ‘ Protect me because I'm pious. Protect me because of this Middah that people curse me and insult me, and I don't respond.' But David Hamelech ends the pasuk talking about bitachon. How does that fit in? There are two ways to explain it: One explanation is that David Hamelech is saying, “ Now that I was quiet and now that I'm pious, I'm relying on You to help me and take care of me.” It's not enough that I'm quiet. I have to turn to You and rely on You. But because I was quiet, I have that extra power, and I can now super-charge my bitachon and rely on You. The other explanation is that what gives the person the ability to be insulted and not respond is their bitachon , because they realize that Hashem is watching over them and taking care of them. He will be the one to demand the vengeance. They don't need to get involved. Like the famous story of the sun and the moon. It says that the sun and moon were equal, but the moon complained so Hashem diminished the moon. Where was the sun in the discussion? The rabbis tell us the sun was quiet. The sun said, “ I'll leave it to God.” That's why it says in Masechet Shabbat 88B that if somebody hears their insults and doesn't respond, they're like the shining sun . What do they have to do with the shining sun? The commentaries ( Da'at Zekenim on Bereshit 116, Perush Harosh and others) say that it's because the sun was quiet, and those who love Hashem, which means they hear their insults and don't respond, are like the shining sun. So what gives this man the power, just like the sun, is that, ‘ When I know Hashem is in charge, I don't have to respond, because Hashem will take care of it ,' and in the end he will shine. That bitachon gives the person the ability to hold back. Up until now we're going with the explanation that David Hamelech is a Hasid because he is able to hear his insults and not respond, and we connect that to bitachon. Additionally, Haamek Davar in Bamidbar 33, 9 says that his hasidut was in his “ Temimut Hanifla'ah/ wondrous perfection to praise Hashem, in all of His just decisions, even though it might look bad. That ability came from David Hamelech's tremendous bitachon in Hashem's trait of kindness. David Hamelch is saying, הוֹשַׁ֣ע עַ֭בְדְּךָ אַתָּ֣ה אֱלֹהַ֑י הַבּוֹטֵ֥חַ אֵלֶֽיךָ the very fact that I have this level of bitachon that is my Hasidut , and that's why I'm asking that You protect me; protect me because of the level of Hasidut I reached due to my bitachon.

The opening verses of Parashat Behukotai describe the beautiful blessings that G-d promises to bestow upon Beneh Yisrael in reward for their compliance with the Torah's laws. The Torah introduces this section by saying, “Im Be'hukotai Telechu, Ve'et Misvotai Tishmeru” – literally, “If you follow My statutes, and you observe My commandments…” The Or Ha'haim Ha'kadosh (Rav Haim Ben-Attar, 1696-1743), remarkably, offers forty-two interpretations of this verse, uncovering for us the deeper layers of meaning behind this seemingly straightforward sentence. In presenting one of these explanations, the Or Ha'haim cites the Mishna's famous teaching in Pirkeh Abot (2:5), “Ve'lo Am Ha'aretz Hasid” – “An ignoramus is not a pious person.” The plain meaning of the Mishna is that one cannot properly observe the Misvot without educating himself, without investing time and effort into the process of learning so he knows what the Torah wants of us. The Or Ha'haim adds a deeper reading of the Mishna, explaining that it refers to acts of piety and measures of stringency beyond the Torah's strict requirements. The Or Ha'haim writes that a person cannot be a “Hasid,” a devoutly pious person, who observes additional stringencies, without learning Halacha, without properly understanding his basic obligations. If a person decides to adopt stringencies without learning, the Or Ha'haim writes, these stringencies might actually lead him to grievous transgressions, because the person will not know what Halacha allows and what it doesn't. As an extreme example, the Or Ha'haim writes that there was a person who decided to be “pious” by limiting marital relations to sacred occasions, Shabbat and Yom Tob. In his observance of this practice, this so-called “pious man” had relations on Yom Kippur, when, of course, relations are strictly forbidden. This demonstrates the grave dangers that one exposes himself to by being “pious,” accepting additional stringencies, before being educated about basic Halachic requirements. The Or Ha'haim explains on this basis the opening verse of Parashat Behukotai. The phrase “Im Be'hukotai Telechu,” as Rashi famously writes, refers to the study of Torah. The second phrase, “Ve'et Misvotai Tishmeru,” speaks of additional safeguards and stringencies, as the root of the word “Tishmeru” – “Sh.M.R.” – means “guard” or “protect.” The Torah here teaches us that only “Im Be'hukotai Telechu” – if a person devotes time and effort to the study of Torah – is it then appropriate for him to take on voluntary stringencies (“Ve'et Misvotai Tishmeru”). Piety must be pursued only with knowledge of Torah law. A person who thinks he can decide for himself how to be “pious,” how to be holy and G-d-fearing, he will end up making terrible mistakes and transgressing grave violations. The Or Ha'haim here conveys to us the message that there is no substitute for knowledge. If we want to achieve spiritual greatness – which, of course, we all should – then there are no shortcuts. Our intuition and “gut feelings” are not good enough. We cannot serve Hashem by doing what seems right to us, what we intuitively sense is noble and spiritual. We need to learn, to ask questions, to consult with Torah scholars, to seek guidance, and to make the time to acquire the knowledge we need to act the way the Torah wants us to act.

Beginning around 150 years before Yeshua, the Pharisee was called a Hasid because the Hebrew term means a “loyalist.” In other words, Pharisees were political and religious loyalists supportive of the family dynasty of the Hasmoneans. The Tzadokim, or Sadducees, relates to the term Zadok, which was a different group of priests not related to the Sons of the House of Tzadok at Qumran. It appears from surviving documents of the time that they took their name from Zadok, an early disciple of Antigonus of Sokho in Judea. He produced a faction of disciples who called themselves Tzadokim. With today's episode of Zadokite studies, we will focus on much of the specific Zadokite terminology that is associated with the Zadokite supporters and allies of Jerusalem who called themselves "The Way" (see Acts 24:15-16). This is the same group that Sha'ul or Paul came out of while en route to Damascus of Qumran. His story is found in the Book of Acts 9. With your readings in the "New Testament," you will recognize much of this terminology: Sons of Light Belial vs. Sons of Darkness The Elect or Chosen Ones Teacher of Righteousness or Justness Angels and Angelic visitations The New Covenant The Holy Spirit and Walking in the Spirit vs. the reasoning and logic of the Rabbis. The Temple or Tabernacle and the Human body Prophecy and spiritual gifts Measurements of Heaven, Earth, and Elohim citing Length, Depth, Breadth, Width, and Height. The Knowers of Kingdom Mysteries Justice vs. Injustice Evil vs. Good The Pit, She'ol, and the Shadow of Death The festival calendar of the Pharisees and Temple Priests vs. the festival calendar of the Priestly Zadokites. Zadokite lessons on these themes make up the body of Zadokite teaching traditions, which I believe are the traditions that Paul refers to in 1 Corinthians 11:2. Join us for this summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, Yehovah's King and Priest of the Heaven's City of Shalem, also called the Kingdom of Heaven (Genesis 14:18). This is Real Israel Talk Radio, Episode 142, and PART 28 in the teaching series about the history of the House and Sons of Tzadok at Qumran.

Beginning around 150 years before Yeshua, the Pharisee was called a Hasid because the Hebrew term means a “loyalist.” In other words, Pharisees were political and religious loyalists supportive of the family dynasty of the Hasmoneans. The Tzadokim, or Sadducees, relates to the term Zadok, which was a different group of priests not related to the Sons of the House of Tzadok at Qumran. It appears from surviving documents of the time that they took their name from Zadok, an early disciple of Antigonus of Sokho in Judea. He produced a faction of disciples who called themselves Tzadokim.With today's episode of Zadokite studies, we will focus on much of the specific Zadokite terminology that is associated with the Zadokite supporters and allies of Jerusalem who called themselves "The Way" (see Acts 24:15-16). This is the same group that Sha'ul or Paul came out of while en route to Damascus of Qumran. His story is found in the Book of Acts 9. With your readings in the "New Testament," you will recognize much of this terminology:Sons of LightBelial vs. Sons of DarknessThe Elect or Chosen OnesTeacher of Righteousness or JustnessAngels and Angelic visitationsThe New CovenantThe Holy Spirit and Walking in the Spirit vs. the reasoning and logic of the Rabbis.The Temple or Tabernacle and the Human bodyProphecy and spiritual giftsMeasurements of Heaven, Earth, and Elohim citing Length, Depth, Breadth, Width, and Height.The Knowers of Kingdom MysteriesJustice vs. InjusticeEvil vs. GoodThe Pit, She'ol, and the Shadow of DeathThe festival calendar of the Pharisees and Temple Priests vs. the festival calendar of the Priestly Zadokites.Zadokite lessons on these themes make up the body of Zadokite teaching traditions, which I believe are the traditions that Paul refers to in 1 Corinthians 11:2.Join us for this summary of the rise, fall, and rising again of the Sons of Tzadok through Melchizedek/Yeshua, Yehovah's King and Priest of the Heaven's City of Shalem, also called the Kingdom of Heaven (Genesis 14:18).This is Real Israel Talk Radio, Episode 142, and PART 28 in the teaching series about the history of the House and Sons of Tzadok at Qumran. Support the show

Comedian Jes Tom joins us to share why they can never play Phantom in Phantom of the Opera (too good looking), why Joe & The Juice is the best place to throw up, what happened to all the public nudity in San Francisco, and helping a Hasid buy a c*ck cage at sex shop. Gianmarco and Russell also defend the new couches' size and share the downsides of auditioning for musicals BECAUSE WE DON'T CARE IF YOU THINK WE TALK ABOUT THEATER TOO MUCH.  You can watch full video of this episode HERE! Join the Patreon for ad-free episodes, exclusive content, and MORE. Follow Jes on Instagram, Twitter, & TikTok See Jes' off-Broadway show, Less Lonely, through January 6. Follow The Downside with Gianmarco Soresi on Instagram Get tickets to our live podcast recording in NYC on January 8 here: https://www.eventbrite.com/e/743999631927 Follow Gianmarco Soresi on Twitter, Instagram, TikTok, Facebook, & YouTube Subscribe to Gianmarco Soresi's email & texting lists Check out Gianmarco Soresi's bi-monthly show in NYC Get tickets to see Gianmarco Soresi in a city near you Watch Gianmarco Soresi's special "Shelf Life" on Amazon Follow Russell Daniels on Twitter & Instagram E-mail the show at TheDownsideWGS@gmail.com Produced by Paige Asachika & Gianmarco Soresi Video edited by Dave Columbo Special Thanks Tovah Silbermann Original music by Douglas Goodhart Learn more about your ad choices. Visit megaphone.fm/adchoices

Baruch Lytle is an African American Orthodox Jew from Williamsburg, Brooklyn, and he identifies as a Satmar Chasid.  He describes his conversion to Judaism as the defining moment of his life and greatest accomplishment.  He is also an award-winning journalist, having written nearly 200 articles for the largest Jewish newspaper in America, The Jewish Press.    In 2023, he won the Simon Rockower Award – the Jewish journalism version of the Pulitzer – for Excellence in Journalism. His favorite writing assignments deal with self- improvement, and he has worked extensively with the developmentally disabled at agencies throughout New York State.  In this episode we discuss his personal religious journey, and some of the interesting issues in the Orthodox community that he has covered.  Baruch and I also discussed our recent Orthodox Political survey, and I discussed the variations within Modern Orthodoxy and the “silo effect”:  Report – A Survey of Orthodox Jewish Political Attitudes and Behaviors: Haredi and Modern Orthodox Sectors  Article – Despite What Some Want to Believe, Modern Orthodoxy is Indeed Politically Split   Some of Baruch Lytle's Jewish Press articles referenced in this podcast:  Study Finds Frum Jews Financially Secure – And Stretched  The State of Orthodox Singles: It's Complicated  Interview with Middle East Intelligence Expert Avi Melamed  Book Review: The Ultimate Guide to Understanding Antisemitism 

#GIVER

In this episode J.J. and Professor Ariel Mayse of Stanford get into the major ideas that set early Hasidism apart, and how those ideas inform Hasidism to this day._______Ariel Evan Mayse joined the faculty of Stanford University in 2017 as an assistant professor in the Department of Religious Studies, after previously serving as the Director of Jewish Studies and Visiting Assistant Professor of Modern Jewish Thought at Hebrew College in Newton, Massachusetts, and a research fellow at the Frankel Institute for Advanced Judaic Studies of the University of Michigan.Mayse holds a Ph.D. in Jewish Studies from Harvard University and rabbinic ordination from Beit Midrash Har'el in Israel. His current research examines the role of language in Hasidism, manuscript theory and the formation of early Hasidic literature, the renaissance of Jewish mysticism in the nineteenth and twentieth century, the relationship between spirituality and law in Jewish legal writings, and the resources of Jewish thought and theology for constructing contemporary environmental ethics.

Welcome to Jewish History Uncensored, with Marc Shapiro. A weekly podcast from Torah in Motion. This is series 11: Rav Yitzchak Elchanan Spektor Yitzchak Elchanan Spektor was a giant of 19th century Torah learning. His halachic rulings in aguna cases, and beyond remain widely cited, and he was a staple of Russian-Jewish politics of his day. His careful and judiscious dealings with the Russian Government, with Zionism, and with the Maskilim of the Jewish Enlightenement reveal a politically astute and charismatic leader who understood and adapted to the many changes of his age. This is episode 4.

If exacting rationalism and ecstatic mysticism are mutually exclusive, how does Maimonides thrive in a contemporary dynamic, ecstatic, kabbalistic mystical movement? In this episode, we explore Maimonides' rich afterlife in the Chabad Hasidic movement. We'll investigate how this mystical movement embraces Maimonides philosophical and Aristotelian teachings, using Maimonides to ground its mysticism. We'll look at Chabad's theological and philosophical explanations for how to reconcile the apparent dissonance between Maimonides and its own symbolic teachings. Finally, we'll learn how Maimonides' work provides a model for Chabad's idealized spiritual activism. Maimonides the Hasid? Chabad and Rambam. Check out the rest of our Maimonides series: https://www.youtube.com/playlist?list=PL_7jcKJs6iwXUKaVOvNJWr5DSLPTYV0j9 Elisha Pearl is a student and teacher of Jewish texts, practices, and traditions. He has taught from the Himalayas to the Alps, and from the Judean Hills to the Texan Plains. Elisha grew up in Brooklyn, studied Jewish mysticism at yeshivot around the world and is an ordained Rabbi. Elisha also holds degrees in philosophy and psychology. Elisha is particularly interested in how Jewish texts and embodied practices answer perennial existential questions and illuminate the human experience. Elisha's youtube channel: https://www.youtube.com/channel/UC1jjMY4zr97S8AetoqWoKnw Some of Elisha's lectures can be found at https://www.yutorah.org/rabbi-elisha-pearl/ Special thanks to Chabad of West Orange for hosting Elisha for the filming. Sources and Further Reading: - Torah Or p 120c - Toras Menachem Hisvaaduyos 5744 v. 3 p. 194 - Toras Menachem Hisvaaduyos 5749 v. 1 p. 140. - Derekh Mitzvotekha Mitsvat Milah pages 8b-9a - Chayyei Moharan, teachings 407-409 - Guide 3.43 - Derech Mitzotecha Mitzvat Chametz U'Matza. - Siddur Im Dach s.v. Sheshet Yamim and the two subsequent essays: - Shaar HaEmuna chapters 1-20 - Derech Mitzvotekha 5a – Mitzvas Millah - Derech Mitzvotekha 22b – Mitzvas Pesach U'Matza On Maimonides Aristotelianism as grounding for Chabad thought: https://www.academia.edu/77790775/All_is_One_Maimonides_Doctrine_of_Divine_Cognition_as_a_Pillar_of_Habad_Thought https://www.yutorah.org/lectures/lecture.cfm/1032671/rabbi-elisha-pearl/all-is-one-exploring-rambam-s-aristotelean-doctrine-of-divine-cognition-as-a-pillar-of-chabad-thought/ On Maimonides relationship with Chabad, two important Hebrew works are: Yaakov Gottlieb, Sachlatanut B'Levush Hasidi, Rationalism in Hasidic Attire, which offers a somewhat different, but much fuller narrative account of Maimonides relationship with the Chabad tradition. https://www.biupress.co.il/index.php?dir=site&page=catalog&op=item&cs=1313 YMM Ezagui, Dvar Malchut, which offers an exhaustive nearly 800-page compilation of the Rebbe's essays and lectures on Maimonides writings concerning the Messianic era. Exploring the integrative project that the Rebbe engaged in between Maimonidean rationalism and Chabad mysticism. https://seforimplace.com/index.php?route=product/product&product_id=8281&search=%D7%93%D7%91%D7%A8+%D7%9E%D7%9C%D7%9B%D7%95%D7%AA Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Support us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

This week: It's time to revisit the story of hasidic yeshiva schools in New York City having poor secular education. After all, it's important not just to understand what is happening, but why and how things came to be this way. So I talk to sociologist Matty Lichtenstein about her research on hasidic yeshiva advocacy.Say hello! Lev@tcjewfolk.comTo subscribe: https://tcjewfolk.com/#subscribe_formFor our other podcasts: https://tcjewfolk.com/podcast/https://jewfolk-inc.creator-spring.com/https://tcjewfolk.com/donate/To help Ukraine: https://tcjewfolk.com/resources-to-help-ukraine/Lichtenstein's work: https://www.ocf.berkeley.edu/~mlicht/wp-content/uploads/2022/07/Lichtenstein-Legitimizing-Tactics-2022.pdfhttps://www.jta.org/2022/09/14/opinion/i-studied-how-new-york-citys-hasidic-yeshivas-gained-legitimacy-heres-what-i-learnedhttps://watson.brown.edu/people/poctdocs/lichtensteinYaffed: https://yaffed.org/ The NYT story: https://www.nytimes.com/2022/09/11/nyregion/hasidic-yeshivas-schools-new-york.html Update on NYS education rules: https://www.jta.org/2022/09/12/ny/new-york-finalizes-rules-requiring-private-schools-including-yeshivas-to-prove-they-meet-standards Orthodox economy: https://www.buzzfeednews.com/article/leticiamiranda/amazon-orthodox-jewshttps://www.nytimes.com/2019/10/16/nyregion/hasidic-jews-amazon.htmlTranscript: https://docs.google.com/document/d/1hpQpXfCzcaL5PscDzKXXFLJ6UFHaPe7Qv6eS51Axedc/edit?usp=sharing

This week: A New York Times investigation has all the Jews talking about education in hasidic yeshiva schools — specifically, about the poor secular education in subjects like English and Math. So I speak with Manny Vogel, who grew up attending a hasidic yeshiva in New York City, about his experience and thoughts on the issue.Homeland: Ten Stories, One Israel: https://jewishunpacked.com/introducing-homeland-ten-stories-one-israel/Say hello! Lev@tcjewfolk.comhttps://jewfolk-inc.creator-spring.com/https://tcjewfolk.com/donate/To help Ukraine: https://tcjewfolk.com/resources-to-help-ukraine/Manny Vogel:https://www.newsweek.com/2016/03/11/child-abuse-allegations-hasidic-ultraorthodox-jewish-community-brooklyn-432688.htmlhttps://yaffed.org/New York Times story: https://t.co/VH605xUUZr NY Jewish Week/WNYC: https://www.jta.org/2015/09/08/ny/dont-know-much-about-historyRecent regulations on private schools: https://www.jta.org/2022/09/12/ny/new-york-finalizes-rules-requiring-private-schools-including-yeshivas-to-prove-they-meet-standardsChaim Walder: https://www.haaretz.com/israel-news/2021-11-14/ty-article/chaim-walder-acclaimed-israeli-author-accused-of-sexually-abusing-ultra-orthodox-girls/0000017f-e4ba-d75c-a7ff-fcbf2ef60000https://www.timesofisrael.com/6-months-after-the-walder-abuse-scandal-broke-has-the-haredi-world-seen-change/The Forward: https://forward.com/news/518079/how-the-jewish-establishment-helps-fund-hasidic-yeshivas/https://forward.com/forverts-in-english/517577/why-the-new-york-times-translated-its-hasidic-yeshiva-investigation-into-yiddish/Transcript: https://docs.google.com/document/d/1H6lZfjeZcSP8tacIDUg6kezsVjyiiGvB8sz7AvlBRVY/edit?usp=sharing

New York's Jews weren't surprised when The New York Times published an exposé on significant issues plaguing Hasidic schools in the state. The local Jewish community had been reporting this story for over a year, even circulating summaries to some of the schools in question, hoping for comment once they knew the mainstream story was imminent. Even outside media circles, any current or ex-Hasid knows these issues, and will usually be eagerly to discuss their school system, either out of pride or frustration. Canadian Jews also know about these issues, because for eight years, reporters have been covering a case wherein the Quebec government was being sued for providing inadequate secular studies in Hasidic schools, despite funding and oversight by the education ministry. To discuss these realities in the Canadian context, we're joined by Shane Dussault Ovadia, a teacher and principal's assistant at Yeshiva Toras Moshe de Montréal, and Shifra and Yohanen Lowen, the plaintiffs in the case against the Quebec government. Plus, cookbook author Jake Cohen joins to discuss High Holiday eating, and we give a special nachas to Marvel's first Israeli superhero. Credits Bonjour Chai is hosted by Avi Finegold, Ilana Zackon and David Sklar. Zachary Kauffman is the producer and editor. Michael Fraiman is the executive producer. Our theme music is by Socalled. The show is a co-production from The Jewish Learning Lab and The CJN, and is distributed by The CJN Podcast Network. To learn how to support the show by subscribing to this podcast, please watch this video.

Tervise- ja tööminister Peep Peterson räägib R2 Hommikus! nädalavahetusele langevate riigipühade eest lisapuhkepäevade andmisest, kuumas ja külmas töötamisest ning sellest, kuidas üldse ministriks saadakse.

We have started Selichot , at least in the Sephardic world, and every single day for the next 40 days, we're going to say the 13 Middot many times, and on Yom Kippur as well. What is the significance of the 13 attributes of mercy? The Gemara in Masechet Rosh Hashana tells us, on the pasuk Vaya'avor Hashem el Panav Vayikra/ God passed over on His face and said , that Rav Yochanan says that if the pasuk did not say this, we couldn't say it. It's as if God Himself wrapped Himself in a Talet like a Shaliach Sibor and showed Moshe Rabbenu how to properly say the 13 Middot. And He said, “ As long as the Jewish people do this in front of Me, I forgive them .” The Reshit Hochma brings down in the name the Geonim (Rabbis before the Rishonim, a thousand plus years ago) that we see many people that say the 13 attributes of mercy and are not answered. So what does it mean that God guarantees us if we say these 13 attributes? He answers that Yaasu/ will do this doesn't just mean to say it or wrap yourself in the talet . Yaasu means to do those 13 attributes of mercy. God is called El , Rachum, V'Hanun etc. We have to not just say them, but act upon them. It's interesting that on Rosh Hashanah, when we do Tashlich , we say another 13 attributes, called Mi El Kamocha . But regardless of what the 13 attributes are, these are 13 attributes that God has, and we have to emulate God. When we emulate God with those middot, we are protected, and then we are saved. The more we act with these Middot, the more similar we are to God, and the more that God's name is called upon us. He quotes a Yalkut Shemoni, Parashat Ekev, (chapter 873) citing a pasuk in Yoel(3,5) : Anybody that has the name of God, will be protected. The Midrash asks, How can you get the name of God ? God's name is a Yud, and a Heh and and a Vav and a Heh. We can't even say His name! How could you be called the name of God? The Midrash answers that God is called Rachum V'Hanun, so we have to be called Rachum V'Hanun. God does acts of free kindness, so we have to do acts of free kindness. B'Ezrat Hashem, over the next few days, we will explain how we can emulate God in these 13 attributes. And it goes on and says, God is called Sadik, (as it says in tehilim 16,1 Ki Sadik Hashem) so you have to be a Sadik. God is called a Hasid (as it says in Yirmiyah), so you have to be pious . That's what it means that If you have the name of God, you will be protected. You're a Rachum . You're a Hanun . When you're a generous person, then all of those titles and descriptions of kindness, a person gets that name. There's a rabbi in Israel, Rabbi Binyamin Finkel, a Mashgiach of the Mir in Yerushalayim, who gives great Berachot. Reading this Midrash, I understand why. He is known (going back literally 40 years), as Binyamin Hasadik/the righteous Binyamin. That means he's called the name of God. That's a powerful title, to have Sadik after your name. That's God's name. Imagine you get called so-and-so the Rachum , or so- and-so the Hanun . That's what we want. We want to be called by the name of God, which means acting in the traits of God. These are the 13 attributes of mercy, but it's not enough just to say them. We have to act upon. The Reshit Hochma says that the underlying trait of all these 13 attributes is actually God's humility, because for God to ignore our sins, to a certain level, and forgive us, and to continue to bestow His goodness upon us is a tremendous level of humility. And we're going to see, Mi El Kamocha means that God accepts humility and disgrace and continues to benefit people. So the underlying trait of all these 13 Middot is the trait of humility. And it's interesting to note in the introduction to the Va'yaavor, humility is stressed. The introduction is called El Melech Yoshev Al Kiseh Rachamim God sits on the chair of mercy … He acts in piousness. He forgives our sins. He does acts of righteousness with everybody and He does not reciprocate according to our evil. And then it says, El , the God, (that's the first trait) Horitanu/He taught us to say these, Remember for us today, God made a deal, that If you act like that,, I'll forgive you. And who is the one that revealed this to us? It says, like you told the Humble one- We don't call him Moshe Rabbenu, we call them the humble one, because since these are traits of humility, the conduit to bring it down was the Humble One Moshe. That's the underlying theme of all these traits-to be humble. Have a wonderful day.

The Shulhan Aruch (Siman 306) permits announcing lost objects on Shabbat, even though the lost item is Mukseh. For example, one may announce that a cell phone was found during the week, and whoever lost it may claim it in the office after Shabbat. Even though this is speech connected to violating Shabbat, it is permitted because it is considered "L'sorech Misva"-for the Misva of returning lost property. Rav Elyashiv (Jerusalem, 1910-2012) is quoted in the Shemirat Shabbat K'hilhata (Ch. 20, Note 29) as ruling that if one finds his friend's wallet in the public domain on Shabbat, he is not required to stand guard by the wallet until after Shabbat, even if he would do so for his own wallet. The reason is that the Misva of "Hashavat Aveda"-returning lost property does not become incumbent upon him until he actually picks up the object. There is no obligation to watch a lost object. Of course, if one wants to be a Hasid, he may stand watch.SUMMARY:It is permitted to announce lost property which is Muksa on Shabbat. There is no obligation to stand guard over a lost Muksa item, in order to return it after Shabbat.

This time of year, more so than the rest of the year, we are all supposed to feel like brothers. While this is a very important concept, we don't always relate it to people from other countries, communities synagogues or yeshivot. We tend to identify more with people like ourselves. The Artscroll book about Rav Nosson Tzvi Finkel discusses a sad event that took place in Mirrer Yeshiva in the 1990s. I was there at the time and remember it. There was a British boy who was new to the Yeshiva. He had only been there for a few months when, one day during first Seder, he told his havruta that he had to use the restroom. He didn't return and was missing until the next morning when he was found in the restroom. Apparently, he'd had a heart attack or some other sudden event and passed away in a very tragic way. A few days later, while everyone was still in shock, Rav Nosson Tzvi addressed the talmidim and quoted a Gemarah that says, “ If one of the brothers pass away, all the brothers should be worried. One if the members of the group passes away, the entire group has to be concerned. Lo Alenu, if one of a group passes way , it means that, has v'shalom , there was a judgement on the whole group. He said, “ One of our chaburah passed, so we have to take this to heart. We have to be concerned, we have to do to Teshuva.” Then he paused and said, You might think to yourself, “ This was a British boy who just came to Yeshiva. What does this have to do with me? I didn't even know him. But if a boy has been in Yeshiva for 2 and 1/2 months and you didn't know him, that's a bigger reason to worry. And if you say to yourself that you don't consider him a part of the Haburah, Woe- you must worry!! He explained that if you don't feel concerned, , or feel that he has nothing to do with you, you have an even bigger concern- to think a fellow Jew in your Yeshiva has nothing to do with you! This is an important point that we must constantly reiterate. Brooklyn, Deal, Israel, Boro Park, Hasid, Sephardi… we are all one nation, with one Father. If we don't feel that, there is something to be worried about. B'ezrat Hashem, we will feel it. Have a wonderful day.

These past few days, we have discussing the concept that you cannot have love for somebody else until you're happy with your own situation. Rav Ades once said that it is actually a pasuk in Devarim, Perek לג/כג Moshe Rabbenu‘s blessing to Naftali was, וּלְנַפְתָּלִי אָמַר נַפְתָּלִי שְׂבַע רָצוֹן וּמָלֵא בִּרְכַּת ה׳ “Naftali is satiated with good will, and is full of the blessing of God. Rav Ades said that it's not that he is happy because he is full of the blessings of God, but rather, it's the opposite. First he is שבע רצון- he's satiated with good will. Just as people can be satiated with food and drink, he was satiated with Ratzon. He was happy and at peace. He was Sameach B'Helko/happy with his lot. One of the commentaries says, פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן “God opens up His hands and He satiates everybody with good will.“ That is the real satiation that we need-not with food or drink or money. We should be satisfied and at peace with ourselves, and not be chasing anything or anybody. This traces itself back to Ve'Ahavta Le'Reecha Kamocha/loving your friends like you love yourself.. There is a Mishna in Masechet Avot (chapter 5, Mishna 13), which talks about four types of people that give Sedaka: The first is a person who wants to give, and doesn't want others to give. On him we say, “He has a bad eye on other people.” This person doesn't want other people to be successful. He wants to have all the charity for himself The second person wants others to give, but he doesn't want to give. The third person wants to give, and he wants others to give as well. That is a Hasid/a pious one- this person wants to be successful and he wants his friends to be successful also. On that, Rav Yosef Ibn Shushan, on Pirkei Avot says, “That is the man of Ve'Ahavta Le'Reecha Kamocha- he wants to give, and he wants his friends to have that same merit. He's not looking to keep the zechuyot for himself. The fourth person doesn't want to give and he doesn't want others to give. He is considered a Rasha. We are aiming for Hasidut. We want to give and we want others to give. We aren't out to keep everything for ourselves. Be'ezrat Hashem, we will be the שבע רצון and be satiated with good will. פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכׇל־חַי רָצוֹן “God opens up His hands and He satiates everybody with good will.”

He embarked on a lifelong, grand quest to do the whole Chumash, but tragically unsuccessful because of his brilliant pizur kochos.

Over the last two episodes, Kylie tried to see if traditional prayer would get her in the right place for Elul. Now she's going right to the source. Kylie delves into the history of Hitbodedut, a form of prayer that will take her out into nature to speak to God directly. Hitbodedut, which translates to “self-seclusion,” has its roots in the beginnings of Hasidism, and in particular with Rabbi Nachman of Breslov. In preparation, Kylie talks to someone who calls herself a neo-Hasid and regularly practices Hitbodedut — OneTable Founder and Executive director Aliza Kline. Kylie might have thought she knew what she was in for when she agreed to do Hitbodedut, but the more she learns, the more it seems the experience might not be what she thought.0 In this 10-part podcast, Kylie Unell, a doctoral student in Jewish thought, a thinking Jew, and a perpetually wondering person, will try anything, from doubling down on prayer to the Hasidic practice of hitbodedut, to try and fix her soul, and help you fix yours. Join her and a crew of unexpected and wise guides on this journey, a one-month journey to figuring out the hardest bits about being human.

The Maccabees Uprising . 167-160 B. C. In my class on Religion and Politics I had students study two uprisings rooted in religious communities.  One was the Maccabeean uprising against the Seleucid Empire and the other was Osama bin Laden.  This podcast is on the Maccabees.  There will soon be a podcast on Osama bin Laden. Thinking of these two uprisings in comparative and analytical terms, leaving aside your preferences, yields valuable insights. A word about these texts.  The word “canon” means the official books of the Bible.  The canon was closed about 300 years before the birth of Christ.  Jonah was the last-added book.  To Christians, the canon was re-opened with the gospels.  To Jews, it is still closed.  But between the closing of the canon and the birth of Christ, there was a lot of history and a lot of teaching, and a lot of writing.  The books that emerged during that time are called The Apocrypha, a word that means both hidden and unfolding.  They are in the Catholic Bible but not in the Protestant or Jewish canons.  The Jewish leaders of that time were worried about revolutionaries who claimed to be prophets and would produce revealed books to prove it.  They had a rule that if you are a prophet you must perform a miracle in the presence of a minyan (10 righteous people).  Otherwise, there were severe penalties. (Those familiar with the Gospels will recall times when "the Jews," i.e., a minyan, would ask Jesus to perform a miracle). To avoid these problems, books would be written in mystical styles with spirits and creatures and miracles.  They would also be placed well into the past, as if they had been “rediscovered.”  The book of Daniel was of that style, being placed hundreds of years in the past.  There is a word pseudepigrapha that means falsely attributed.  It does not mean false.  It is as if you wanted to write a book on politics today and presented it in the form of a secret diary of George Washington.  After about ten pages any reader would realize this is not George Washington at all but a commentary on today's political situation.  A couple of thousand years later, people might not get that point.  When you read Daniel and his troubles with an oppressive ruler who is abusing believers, you need to realize that this is really about a contemporary leader.  Except the author does not want to be arrested.  Also during that time the writings would use metaphors and codes.  Everyone at the time knew what those things meant, but today we often read them as if they are somehow factual, or even as predictions of future events.  That was how I was brought up.  In the discussion of Maccabees II we will discuss some examples of this style and what it means.  Remember, the authors knew what they meant, and so did everyone at the time who read those texts. I thought about breaking this into two podcasts, Maccabees I and Maccabees II, but left it in one.  It's a bit long, but it covers all the bases. Suggestion:  You might download the books of Maccabees I and Maccabees II so you can follow along with the discussion.  You might even read them in advance if you wish. Or just lean back and enjoy yourself. People:  Tobias, Mattathias, Antiochus Epiphanies, Ptolemy, Seleucid, Onias, Heliodorus, Judah Maccabees. Terms and places:   Galilee, Samaria, Judea, Syria, pseudepigrapha, canon, Cohen, zealot, gymnasium, Shema, phalanx, Hasid, Hellenism, Hanukkah, Apocrypha, Torah, Modein. 

I want to tell you a story about a magic spoon. The story comes from a different time and place, the 1870s in a town in Romania called Stefanesti, where there was an illustrious Hasidic dynasty. The most famous of these Hasidic masters was Rabbi Avrohom Mattisyou Friedman, who became the Second Shtefaneshter Rebbe in 1869 and continued for 64 years. He was considered a hidden tzaddik who could effect miracles. The most famous of these miracle stories concerns a Hasid who comes to see the Rebbe because his daughter had typhus. She was desperately ill. She had very little time left. Rebbe, only a miracle can save her. What happens next is told in a history of this Hasidic dynasty:

Richard Epstein analyzes Cedar Point Nursery v. Hasid, a case recently argued before the Supreme Court on whether labor unions should be allowed onto private land against the owners’ will. Along the way, he provides a masterclass in private property law, a look at the development of special legal protections for organized labor, and a reflection on how his legendary book Takings changed the debate over private property rights.

God Lets His Children Tell the Story· When dealing with theological difficulties raised in the text, we must remember the writers told the story from their point of view, with their limitations, within the cultural context in which they wrote. o What are some of the story telling points in the book of Esther?o What purposes do they serve in their own day? In succeeding generations?· When God lets his children tell the story, the way that story is told deeply and thoroughly influenced by the rules of ancient tribal societies that valued in their people taking land, vanquishing (killing or enslaving) their foes and generally bragging about who has the best gods and the best kings.o This “rule” is stamped all over the Old Testament.o This is a way of understanding why the Bible behaves the way that it does. Mordecai’s Decree§ Mordecai writes legislation giving the Jews the right to defend themselves against Haman’s legions. § Yet the right to defend was only a small part of the decree (8:11).§ What about the killing of women and children? And take the spoils of war?§ Why does Mordecai write all this?§ The key may be in 8:9.§ The letter is dispatched to every governor in the far-flung provinces of the Persian Empire.§ This decree is not about localized opposition but those who controlled the machinery of the state (provincial armies, police, fire department).§ The matchup is not so much about actual combatants but those who control the chaos.§ What will police and fire departments do when the mobs start to converge?§ Will they stand by and watch? Will they intervene?§ Mordecai knows whatever decree he writes in the name of the king must counteract the first decree of Haman.§ Every provincial governor has a decision to make. How can they intervene in the middle of a civil war?§ Mordecai’s decree needs to be every bit as violent as the first to pressure the politicians to act. Now What About Just War?§ The Just War theory is a philosophy that attempts to reconcile three things:§ Taking human life is seriously wrong§ States have a duty to defend their citizens and defend justice§ Protecting innocent human life and defending important moral values sometimes requires the willingness to use force and violence.§ The theory specifies conditions for judging if it is just to go to war, and conditions for how the war should be fought. § Although it was extensively developed by Christian theologians, it can be used by people of every faith and none. Perspectives from Jewish ScholarsThe slaughter in the story of Esther has troubled even Jews. Ellis Abraham Davidson, a prominent educator, was entrusted with publishing a version of the Hebrew Bible that would introduce its riches to the gentiles from a Jewish perspective, ended up cutting most of the stuff about the slaughter. There is an apologetic position for the messy business of bloodletting. There is a doubt that any Jew celebrating Purim really understood the gravity of what they were celebrating. Shulem Deen, a gifted writer and former Hasid, has credited the holiday for accelerating his decision to leave the Orthodoxy fold. He writes, “I wanted a world in which seventy-five thousand dead makes one shudder, if ever so slightly, before enjoying hamantachen and whiskey”.Does Purim have a place in the Jewish faith today?David Wolpe says …Purim is a holiday of masks. A mask doesn’t fully change you, but it obscures identity, distorting who you are. A mask permits you to assume a slightly different way of being in the world.In our day we appreciate why Purim is a holiday of masks. In the diaspora, Jews were forced to wear masks all of the time. In Muslim lands we were dhimmi, second class citizens subject to a vast range of indignities. But there was no protest against the status for Jews were powerless to change it. We wore the mask of acceptance and accommodation.In Christian Europe, Jews were regularly exiled, persecuted, belittled targeted for conversion, and sometimes killed. But in country after country, they donned the mask of the willing subject, because rebellion against their situation only made it worse. The few who did not wear a mask, the Mordechis who did not bow down, paid a terrible price.Final Thoughts on the Two DecreesRabbi Daniel Polish says holidays like Purim and Mardi Gras are marked “by a raucous atmosphere, the excessive consumption of intoxicants, masks and costumes” and both fall before “perhaps the major religious observance of their respective traditions… [Passover/Easter].”Purim is about the capacity of ordinary people to do extraordinary things. It’s about acting in the face of fear. And it’s about speaking truth to power.Like most history involving independence the morality of the decrees has been forgotten in the ongoing legacy of survival.

Musician and fellow podcaster Bill Baird joins us to discuss his prolific body of work, and what it means to reinvent yourself with each new project. Also - lots of talk on the fascinating life and legacy of Sylvester Stallone, what it was like for Bill to and eat sushi with Anthony Kiedis and crash at Flea's house, Bill's experience with the recent snowstorms in Texas, and Jeff's memory of a crip-walking Hasid at one of Bill's shows. Find all of Bill's music and links at billbillbillbillbill.com! Music and links: Bill Baird - Loveshines I _The Pretender_ - Trailer Bill Baird - I Burnt All My Black Bill Baird - Not a Perfect Person (Looks Like I Fucked Up Again) Bill Baird - New York Love Bill Baird - Time After Time

Rabbis Efrem Goldberg, Philip Moskowitz, and Josh Broide, from Boca Raton Synagogue, shmooze about contemporary issues. Every week features an unscripted and lively discussion, special guests, and a behind-the-scenes look at leading a large and dynamic Jewish community. Connect with Rabbi Efrem Goldberg:Website: https://rabbiefremgoldberg.org/Facebook: http://www.facebook.com/efrem.goldberg Twitter: http://twitter.com/rabbigoldberg Special Guest: Shulem Lemmer, world-renowned singer and performer. Sponsor: Areyvut, which is dedicated to the core Jewish values of chessed, tzedakah, and tikkun olam, providing programs, tools, and resources to educate, engage, motivate, and inspire others to action. Rabbi Efrem Goldberg is the Senior Rabbi of the Boca Raton Synagogue (BRS), a rapidly-growing congregation of over 800 families and over 1,000 children in Boca Raton, Florida. BRS is the largest Orthodox Synagogue in the Southeast United States. Rabbi Goldberg's warm and welcoming personality has helped attract people of diverse backgrounds and ages to feel part of the BRS community, reinforcing the BRS credo of 'Valuing Diversity and Celebrating Unity. Rabbi Philip Moskowitz serves as Associate Rabbi at Boca Raton Synagogue (BRS), where he helps lead a rapidly growing congregation of over 850 families including over 1,000 children. His warm personality and dynamic, positive spirit make people of all backgrounds and ages feel a part of the BRS community. Rabbi Moskowitz officiates at life cycle events, provides pastoral counseling, and serves as halachic advisor and close confidante to hundreds of members. Beyond the engaging and relevant Shabbat morning sermons, delivered to multiple, diverse minyanim, and the numerous regular classes and shiurim in the Shul, Rabbi Moskowitz regularly teaches Torah in private homes, local day schools, and the community at large. Rabbi Josh Broide is the Director of the Deborah & Larry D. Silver Center for Jewish Engagement (CJE), a Division of the Jewish Federation of South Palm Beach County. He is also the Founder and Director of the Boca Raton Jewish Experience (BRJE), a rapidly growing outreach and engagement program in Boca Raton, Florida. In addition he also works as the Outreach Rabbi at Boca Raton Synagogue (BRS), one of the largest Modern Orthodox Synagogues in North America.

The Hasid in the role of Rosh Yeshivah and Maggid Shiur. Pilpul as fun!

It's late at night and Alison is both wearing and drinking coffee. Daniel objects to her characterization of events. She's instituting a new policy regarding letting it mellow and Daniel is overjoyed. Also she offers a bird's eye view of Daniel's work habits. Plus a discussion of "Unorthodox" on Netflix, the Hasid community that Alison and Daniel used to live next to, your calls and more. Check us out on Patreon: http://patreon.com/alisonrosen     Buy Alison's Book: Tropical Attire Encouraged (and Other Phrases That Scare Me)  https://amzn.to/2JuOqcd You probably need to buy the HGFY ringtone! https://www.alisonrosen.com/store/ Try Amazon Prime Free 30 Day Trial    

Episode 24 — Join Brekkie for a conversation with Tantra’s CEO, Ped Hasid, and Tantra’s Chief Innovation Officer, Brett Morrison: We dive into Brett’s Bitcoin story, what drew him to it in the early days and why he is still so incredibly passionate about Bitcoin to this day. We talk current events like the Halving (and why it’s a nonevent) as well as the bullish change in sentiment that’s occurring among members of the mainstream media like Joe Squawk as well as more conservative figures in the traditional finance world like Paul Tudor Jones. Follow Ped Hasid on Twitter and LinkedIn. Follow Brett Morrison on Twitter and LinkedIn and check out his blog at BrettMorrison.com To subscribe and listen to more episodes of Tantra Talks, click HERE. To learn more about our offerings, click HERE. --- Send in a voice message: https://anchor.fm/tantra-talks/message

Join Rabbi Yisroel Bernath and Rabbi Yosh Berkowicz for a special discussion and comment on an Opinion piece that appeared in the Globe and Mail by Joseph Rosen entitled "For years I felt rejected by my Hasidic neighbours. But COVID-19 brought us together"Rabbi Bernath reads the articles and they comment as they go along. They even take on some of the 66 comments from readers. See original article here.https://www.theglobeandmail.com/opinion/article-physical-distancing-is-designed-to-keep-us-apart-but-it-has-brought/

Episode 23 - Join Brekkie for a conversation with two of Tantra’s co-founders, Ped Hasid & Tom Kivisto: Drawing on his years of expertise, Tom gives us an update on global oil markets, sharing thoughts on the ongoing feud between the Saudis and Russians as well as the effects on the American oil industry. From breaking apart computers and putting them back together, to starting his own IT company at 15, Ped tells us about his early days and how he got into Bitcoin and founded Tantra Labs. We then tie the episode together with Ped & Tom’s infamous airplane story. Stuck on the runway for hours, with nothing to do but talk to each other, Ped introduced Tom to something called Bitcoin, and by the time they landed in LA, they were already planning to go into business together. For more from Ped, follow him on Twitter & LinkedIn For more from Tom, follow him on LinkedIn and read some of his thoughts, on Medium. To learn more about our offerings, click HERE. --- Send in a voice message: https://anchor.fm/tantra-talks/message

The Netflix series “Unorthodox” portrays the journey of Esty, a young Satmar Chasidic woman who ultimately leaves her marriage and her community to live a secular life in Berlin. Her marital life with her husband, Yanky, and in particular, their dysfunctional sexual relationship, is fraught with conflict and unhealthy intervention of others. Moreover, Esty is seen as having little autonomy over her body or entitlement to withhold sexual consent. We invited a panel of experts to discuss some of the topics raised by this series, including sexual autonomy and agency vs. obligation, vaginismus and unconsummated marriage and the state of sexual education in Orthodox and Ultra-Orthodox communities. Join Talli Rosenbaum and Rabbi Scott Kahn as they interview Sara Schapiro-Halberstam, Yehudis Fletcher, and Diana Melnick in this fascinating and important panel discussion.

A look inside what it is like to flee from an organized religion into your own spiritual path --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Confession: Don't Ever Make Fun of the Rabbi! You might need his advice when you least expect it!  (https://letmypeopleeat.com/)

Shulem Deen is a writer, journalist, and author of the award-winning memoir "All Who Go Do Not Return." He is a regular contributor to the Forward, and in 2015 was listed in the Forward 50, an annual list of American Jews with outsized roles on political and social issues. His articles have appeared in the New York Times, the New Republic, Salon, Tablet Magazine, and elsewhere. He serves as a board member at Footsteps, a New York City-based organization that offers assistance and support to those who have left the ultra-Orthodox Jewish community. Follow Shulem on Twitter: https://www.twitter.com/shdeen Buy his book here: All Who Go Do Not Return

"When you fall in love with an ex hassid You need to know that their kisses are unadulterated by the media world That all they know is to feel in the moment and not for what they see on tv That their romantic words are spoken from a past of never speaking to a woman, to never falling in love with anyone except their mothers" Read the full piece here: http://neshamas.com/fall-love-ex-hassid/ Voice acting by Elie Benhiyoun

Adam guest hosts with Frank to discuss the following: former Hasid sues Quebec over lack of education, Australian government cuts university funding but funds something else, super strict new law, yogi gone bad, campaign to help bigoted bakers, Pakistani pop singer gets in trouble, and Pope Francis says pets might go to heaven.

In this Unheard Cut, Krista speaks with author and translator Stephen Mitchell. She interviewed him on April 22, 2002 from the studios of American Public Media in St. Paul, Minnesota; he was at his home in California. This interview is included in our program Approaching Prayer. Americans are religious and non-religious, devout and irreverent. But in astonishing numbers, across that spectrum, most of us say that we pray. We explore the subject of prayer, how it sounds, and what it means in three different traditions and lives. See more at onbeing.org/program/approaching-prayer/67‎

In this Unheard Cut, Krista speaks with musician Anoushka Shankar from a Minneapolis hotel while she was touring in 2002. This interview is included in our program Approaching Prayer. Americans are religious and non-religious, devout and irreverent. But in astonishing numbers, across that spectrum, most of us say that we pray. We explore the subject of prayer, how it sounds, and what it means in three different traditions and lives. See more at onbeing.org/program/approaching-prayer/67‎

Americans are religious and non-religious, devout and irreverent. But in astonishing numbers, across that spectrum, most of us say that we pray. We explore the subject of prayer, how it sounds, and what it means in three different traditions and lives.

In this Unheard Cut, Krista speaks with Roberta Bondi, a professor of Church History Emeritus at the Candler School of Theology at Emory University. Krista interviewed her in April 2002 in a New York City hotel where they were both attending a conference. This interview is included in our program Approaching Prayer. Americans are religious and non-religious, devout and irreverent. But in astonishing numbers, across that spectrum, most of us say that we pray. We explore the subject of prayer, how it sounds, and what it means in three different traditions and lives. See more at onbeing.org/program/approaching-prayer/67‎

A survivor of the Holocaust, in which he lost most of his family, Wiesel was a seminal chronicler of that event and its meaning. Wiesel shares some of his thoughts on modern-day Israel and Germany, his understanding of God, and his practice of prayer after the Holocaust.