Podcasts about Havdalah

Havdalah, Vestot & Mit'asek - Document for Daf 18 by Simon Wolf

What is the mitzva of havdala? Are women obligated in it? May a woman recite havdala for herself or others? Link to transcript and sources here: https://www.deracheha.org/havdala/ To dedicate an episode email deracheha@gmail.com

 IntroductionHaving previously featured Shmaltz Brewing Company founder, Jesse Cowan, to discuss the first quarter-century of the company on episode 117 of The Jewish Drinking Show, on that episode, Cowan introduced Jesse Epstein as the new owner of the company. Returning to The Jewish Drinking Show, Epstein is now an ordained rabbi and lays out his plans for the next stage of the company.Brief Biography of GuestThe owner of Shmaltz Brewing, Rabbi Jesse Epstein is a beer-brewing, text-loving, risk-taking Jewish innovator. With support from fellowships like the URJ's Community Cultivators Cohort (in partnership with Beloved) and Atra: The Center for Rabbinic Innovation, he's turned pints into platforms for everything from Torah study to social justice pop-ups. This summer, he's headed to Seattle to begin his new role as the Assistant Rabbi at Temple Beth Am. Whether he's leading a Havdalah at the local bar or spending time dreaming up a different beer for each Torah portion, Jesse is all about making Judaism accessible, meaningful, and just a little bit hoppy. Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

In this final episode of our 7-part Shabbat rituals miniseries, Rabbi Josh Feigelson explores the deep spiritual meaning of Havdalah, the ritual that marks the end of Shabbat and the beginning of a new week. Why do transitions matter so much—emotionally, spiritually, and culturally? From national borders to baseball strike zones, Rabbi Josh reflects on how boundaries shape our lives, and how Havdalah offers a mindful way to carry the peace of Shabbat into the week ahead. Soulful Jewish Living: Mindful Practices for Every Day is a production of Unpacked, a division of OpenDor Media, and the Institute for Jewish Spirituality. This episode was sponsored by Jonathan and Kori Kalafer and the Somerset Patriots: The Bridgewater, NJ-based AA Affiliate of the New York Yankees. Be in touch at a new email address: josh@unpacked.media. --------------- This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: Jewish History Nerds Stars of David with Elon Gold Unpacking Israeli History Wondering Jews

B"H The special Havdalah ceremony marks the end of Shabbat, but it also holds deep meaning about the redemption of the Jewish people. The verse from Esther—LaYehudim haita ora v'simcha v'sason v'yikar—reminds us that redemption happens kima kima (little by little), just like the rising sun. The colors blue and white, seen in the tzitzit and the flag of Israel, connect to this theme—pointing toward the ultimate redemption and the coming of Mashiach. May we see mashiach soon, Amen! To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Rabbi Feiner shiurim

Send us a textWine for Kiddush and Havdalah

Happy February, candleheads! We're back with the hot candle conversation that you know and love. This week, Selena sits down with her friend Sara Polland for a hilarious and lovely chat. Sara talks about the candles of her faith--from the Friday Sabbath to Havdalah to Hanukkah candles and beyond. They discuss what is "goyish," talk about candle-making at summer camp, incense, bathtub rituals, soap, and more! Plus, Sara introduces Selena to Portugese brand Claus Porto. Subscribe, rate, and review, candleheads! (Music: bensound.com) 

143

Harav Yussie Zakutinsky Shlita

In this podcast, the discussion centers around the mitzvah of *Malavah Malka*, the meal that accompanies the departure of Shabbat. It emphasizes the importance of honoring Shabbat as it leaves, similar to how one would honor a king's departure. The meal should ideally include bread, and if possible, cooked food or meat. If unable to have a full meal, grains or fruit may suffice. The podcast explores customs related to this mitzvah, including spreading a tablecloth in honor of Shabbat and the practice of singing songs and saying liturgical additions after *Havdalah*. It also touches on the obligation of the three main Shabbat meals and how Malavah Malka, while important, is not as obligatory. The episode concludes with a brief discussion on the prohibition of running or taking large strides on Shabbat, emphasizing the need to conduct oneself differently than on weekdays to honor the sanctity of the day.

We discuss the importance of declaring the end of Shabbat by saying Baruch hamvdil beyn kodesh l'chol if one wants to perform work after Shabbat and one has not made Havdalah in Maariv nor over a cup of wine.

We examine under what circumstances a bracha needs to be made following the drinking of the Havdalah wine when in the context of a meal.

In this episode, the discussion continues on the topic of *Havdalah*, focusing on the question of whether a separate blessing needs to be said over the wine used for *Havdalah* if it was already consumed during the *Shabbos* meal. The debate centers on whether the initial blessing over the wine at the meal covers the *Havdalah* wine or if a new blessing is required. Several opinions are explored, with the majority agreeing that a separate blessing is unnecessary, as long as the wine was consumed in the context of the meal or before it started. The episode also touches on scenarios where a person may forget to make *Havdalah* at the appropriate time, explaining the varying opinions on when and how *Havdalah* can be made up. The key takeaway is that while it's best to make *Havdalah* promptly after *Shabbos* ends, there is flexibility, with some opinions allowing up to three days for a makeup *Havdalah* under certain conditions.

In this episode, we explore the rules surrounding eating and drinking before **Havdalah** on **Shabbat**, focusing on the prohibition to eat or drink after sunset until **Havdalah** is made. We discuss when one can start eating and drinking during the twilight period (Ben HaShmashot), and the leniency that exists if a person has a genuine need to eat before nightfall. Key points include: - **When eating and drinking are prohibited**: From the moment it becomes dark, one must refrain from eating or drinking, except for water. - **Leniency on timing**: If a person hasn't eaten earlier, they may eat until half an hour before nightfall. - **Interrupting meals**: If someone is eating as night falls, they may continue until the meal is completed, but they must stop drinking if it's just for refreshment. - **Eating light foods**: A meal with cake or snacks may also be considered a full meal, requiring interruption at nightfall.

In this episode, the discussion centers around the rules for making the *Havdalah* blessing over various types of candles, focusing on the conditions for valid illumination. It covers the use of fire, such as that created by rubbing stones together, and the necessity for a light to provide actual illumination for the *Havdalah* blessing to be valid. The importance of the candle being lit for the purpose of illumination, rather than honor or other uses, is emphasized. Different scenarios are examined, such as the lighting of candles in synagogues or for the deceased, as well as the rules for making *Havdalah* in communal settings, where one person may recite the blessing for others. The episode concludes with guidance on how to ensure proper light for *Havdalah*, including considerations of distance and visibility.

This podcast delves further into the intricate laws surrounding lighting candles for *Havdalah* after Shabbat. It covers various scenarios in which candles may or may not be used, including when lit by a Jew or non-Jew, for specific purposes like caring for the sick or childbirth, and when the flame originates from idol worship. Key points include the prohibition of lighting from a non-Jew's candle under certain conditions, the permissibility of using the light from an electric light turned on by a *Shabbat clock*, and the specific rules for making a blessing (*brachah*) on a flame based on its origin. The podcast also touches on unique cases like lighting from stones or sticks rubbed together, and the general guidelines for whether one can make a *brachah* based on the Jewish or non-Jewish majority of a town.

In this podcast episode, the discussion focuses on the mitzvah of **Havdalah**, specifically the blessing over the candle. Key topics include when to make the blessing, the significance of the light, and the need for a proper flame. The host elaborates on the idea that one should derive benefit from the light to fulfill the mitzvah, including when a person lacks a traditional candle. The episode also explores various opinions on whether a separate candle or torch should be used and the historical origins of creating fire. Additionally, the discussion touches on the importance of recognizing the light, the practice of gazing at one's fingernails during the blessing, and the requirement to be close enough to the flame for it to be effective.

In this episode, we delve into the detailed laws surrounding the use of spices for **Havdalah**, particularly focusing on when it's permissible to smell them and make a blessing. We explore cases where spices absorb flavors, the appropriate use of **hadasim** (myrtle) for **Havdalah**, and the importance of using fresh spices. We also discuss how one can exempt others from their **Havdalah** obligation, even if he himself cannot smell, and address the customs around **Havdalah** blessings. 

In this episode, the discussion centers around the obligation of women in *Havdalah* (the ceremony marking the end of Shabbat), particularly regarding the wine and spices. Some opinions suggest women are obligated in *Havdalah* just like men, while others argue they are not. The podcast explores the nuances of these views, citing sources like the *Ramo* and *Mogen Avraham*. It addresses practical considerations, such as whether women should make *Havdalah* themselves or hear it from men, and whether they are obligated to make a blessing over the candle or spices. The episode also covers the types of spices used in *Havdalah*, with guidelines on when to make a blessing over them, and discusses exceptions like spices used for non-ritual purposes (e.g., bathroom scents). Finally, it notes the importance of intent and context when selecting spices for *Havdalah* and making the appropriate blessings.

In this episode, the discussion focuses on the various scenarios and halachic opinions regarding **Havdallah**, especially when a person lacks wine or other traditional drinks. It examines alternatives, including situations where one has only a small amount of wine or no suitable beverage at all. The podcast explores whether one can eat before making **Havdallah**, under certain conditions, and how to prioritize the use of available wine for either **Kiddush** or **Havdallah** when only one cup is available. The episode also delves into the order of making blessings, including the proper way to hold wine and spices. A significant portion discusses the traditional practices of standing or sitting during these rituals, highlighting various customs and opinions.

This episode continues the discussion on *Havdalah* practices, focusing on the comparison between *Kiddush* and *Havdalah* as seen through the lens of Jewish law. The Rambam links both rituals, but the episode explores key differences, particularly when it comes to using wine and other drinks like beer for *Havdalah*. Various rabbinic opinions are reviewed on what constitutes a "drink of the locale" (*Hamar Medina*), discussing whether beverages such as beer or whiskey can substitute for wine in different contexts. The episode delves into the nuances of how and when to use beer or other drinks for *Havdalah*, emphasizing that the local customs and availability of wine play a crucial role. It also touches on the importance of *Kiddush* and *Havdalah* being tied to the meal or ceremony and the proper practices surrounding these ritual

Kitzur Yomi 63 [12.28] Chanukah Siman 139:12 - 19 [Shabbos Chanukah, Havdalah, Leftover Oil]

In this episode, we continue exploring the laws of Shabbat, focusing on the prayers and rituals associated with the conclusion of Shabbat, including the extended recitations of *Kadusha*, the special customs for *Havdalah*, and the significance of various blessings and actions during the transition from Shabbat to the new week. We delve into the practice of making *Havdalah* when there's no wine, the role of *V'hei Noam*, and the specific Havdalah rituals observed, such as overflowing a cup of wine and pouring wine and the lighting of extra candles post havdalah. Additionally, we discuss the importance of the blessings of *Havdalah* and the customs surrounding them, with insights on the proper recitations, intentions, and practices to honour the sanctity of Shabbat.

This podcast discusses the halachic intricacies of *Havdalah*, within the motsei Shabbat Amidah, marking the end of Shabbat. Key topics include the proper placement of *Havdalah* within the *Shemonah Esrei* prayer, the later obligation to recite it over a cup of wine, and the sequence of recitations. The podcast also addresses situations where one may forget to include *Havdalah* in the prayer or when mistakes occur, including whether or not one should repeat the prayer or rely on the wine at the end of Shabbat. The discussion touches on various scenarios, such as if one has eaten before *Havdalah*, and explains the rationale for inserting the *Havdalah* blessing within the prayer that asks for wisdom and understanding. The importance of not making personal requests before performing *Havdalah* is also emphasized.

Hvem man er og hva man faktisk tror på blir som regel satt på prøve når forelskelsen stormer. Vi tar for oss Netflix-suksessen Nobody Wants This, der Joanne, en agnostisk og løsmunnet podkast-vert i fra Los Angeles, og rabbineren Noah treffes faller for hverandre, med alle de følelsesmessige og livssynsmessige komplikasjoner det medfører. Men hvor godt og rett er jødisk tro og praksis portrettert i serien? Her er det dessuten fullt av referanser det ikke er gitt at nordmenn tar. Hvorfor er det så viktig at shiksaen Joanne må konvertere om hun og Noah skal gifte seg? Hva er greia med Havdalah, lystenningen ved endt sabbat? Og er Gefilte fish en dårlig matidé til daten? Vi har fått Michael Kohn, rabbiner i Det mosaiske trossamfunn i Oslo, til studio for å få fasiten. Rabbinerens aller viktigste lærdommen fra serien? Prekner blir bedre med bakgrunnsmusikk! I studio sitter også Maria Bjørdal, prest i Kraftverket menighet, og Jo Hegle Sjøflot, prest i Areopagos.

We look at what one should do if you only have one cup of wine to use for Friday night kiddush, Shabbat day, and havdalah.

Join Geoffrey Stern and Rabbi Adam Mintz where we explore the Biblical creation myth. There are those who would have us believe that in Creation, God made unity from chaos and that the Torah's end game is to find that unity, that tikkun, that nirvana once again. We explore an alternative, counterfactual approach, where God created through division and with a goal of creating a world where divisions are emphasized, managed but definitely not erased. Sefaria Source Sheet: www.sefaria.org/sheets/598674 Transcript on episode web page: 

Le Shabbat est un jour de repos et de sanctification observé par les Juifs chaque semaine, du vendredi soir au samedi soir, marquant la fin de la semaine de travail et le début d'un temps sacré. Il commence au coucher du soleil le vendredi et se termine par la cérémonie de la Havdalah le samedi soir. Shabbat est l'un des commandements les plus importants du judaïsme et puise ses racines dans les textes sacrés de la Torah, en particulier dans le récit de la Création. La célébration du Shabbat honore deux thèmes principaux : la Création et la liberté. Dans le Livre de la Genèse, on raconte que Dieu a créé le monde en six jours et s'est reposé le septième jour. Le Shabbat rappelle donc ce repos divin, invitant les fidèles à suspendre leur travail et à se recentrer sur la spiritualité, la famille et la communauté. Ce repos sacré n'est pas seulement physique ; il est aussi destiné à créer un espace de tranquillité pour réfléchir, méditer et se connecter à des valeurs plus élevées. En s'abstenant de toute activité créative, les Juifs honorent l'œuvre créatrice de Dieu et marquent ce jour comme une imitation de son repos. Le second thème, la liberté, est lié à la sortie d'Égypte. Dans le livre de l'Exode, Dieu rappelle aux Israélites qu'ils doivent observer le Shabbat pour se souvenir de leur libération de l'esclavage égyptien. Le Shabbat devient ainsi un symbole de liberté et de libération, un rappel hebdomadaire que la vie humaine ne doit pas être uniquement centrée sur le travail, mais aussi sur la liberté spirituelle et la dignité humaine. Le Shabbat appelle à une rupture avec les contraintes de la société matérielle pour vivre un moment de communion avec des valeurs spirituelles et familiales. La célébration du Shabbat est marquée par plusieurs rituels et prières spécifiques. Il débute par l'allumage des bougies, généralement effectué par les femmes, pour symboliser la lumière et la paix du Shabbat. Ensuite, le Kiddush est récité sur un verre de vin pour sanctifier le jour. Deux pains, appelés hallot, sont également placés sur la table pour rappeler la manne céleste qui nourrissait les Israélites dans le désert. Les repas de Shabbat, généralement festifs, sont des moments de convivialité, de chants et de partage. Enfin, le Shabbat se termine par la cérémonie de la Havdalah, qui marque la séparation entre le jour sacré et les jours ordinaires de la semaine. Les bénédictions sont récitées sur du vin, des épices et une bougie tressée, symbolisant la lumière et la douceur que l'on emporte du Shabbat vers la semaine à venir. Ainsi, Shabbat est un moment de ressourcement, de réflexion et de retrouvailles avec ce qui est essentiel, loin du tumulte quotidien. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

“We can't expect people to stand up for us against antisemitism if they don't know who we are. And we can't expect them to know who we are if we're not there to tell our story.”  Adiel Cohen: Jewish activist, social media influencer, and Israel Defense Forces reservist, has a passion for storytelling – especially that of his beloved grandmother, Savta Sarah. She fled Yemen under harrowing circumstances to come to Israel in the mid-20th century. At just 12 years old, she left the only home she'd ever known, braving dangerous terrain, bandits, and gangs – to reach safety in Israel. Recorded live at AJC Global Forum 2024 in Washington, D.C., this conversation explores the vibrant life of Yemenite Jews and the scarred history of Jewish persecution in the country. In a candid conversation, Adiel reflects on his advocacy, both online and off, and emphasizes the importance of sharing diverse Jewish stories. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Meditative Middle Eastern Flute”: Publisher: N/A; Composer: DANIELYAN ASHOT MAKICHEVICH (IPI NAME #00855552512)  “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: Adiel Cohen: Because they dare to fight back, they knew that they're no longer safe, because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.' Manya Brachear Pashman:   The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: leaving Yemen. _ On the night of October 7, while Hamas terrorists were still on their murderous rampage through Israel, 26-year-old Adiel Cohen was drafted to serve in a reserve artillery corps unit and rocket division of the Israeli Defense Forces. He went directly to a base near one of Israel's borders to start working on his unit's vehicles and tools. But that is not the only battlefront on which Adiel has been serving.  Adiel is a content creator on social media, creating Instagram posts and TikTok videos to counter the antisemitism and anti-Israel messages proliferating online. One way Adiel dispels some of these misconceptions is by sharing his own family's story. Adiel's grandparents on both sides were in that group of 800,000 Jews who fled Arab lands and started life anew in Israel. In 1950, they fled Yemen, making their way to Israel to help build a Jewish state.  Today's special episode of The Forgotten Exodus presents an exclusive interview with Adiel, recorded in front of a live audience at the AJC Global Forum 2024 in Washington D.C. Adiel, you heard stories from your Savta Sarah who passed away only a few months ago. She was your paternal grandmother. Could you please share that side of your family story in Yemen? Adiel Cohen:   Of course. So first of all, I want to thank you all for coming and listening to my story. It's my first time in this type of AJC event, especially on that scale. It's very exciting to me, and it's amazing to see this beautiful display of Jewish solidarity and strength. So I'm very, very honored to be here. Thank you.  So the history of the Jewish community in Yemen dates back for as long as the Israelite Kingdom existed. It dates back all the way to King Shlomo (Solomon) and the First Temple when we had trade with the kingdom of Sh'va (Sheba), at the time that ruled Ethiopia and Yemen.  And for my family, as far as we can tell, we go back all the way to that era. I do know that I have one ancestor somewhere along the line 15 generations ago from the Jewish community of Iraq that migrated into Yemen.  But my ancestry for the most part is in Yemen, Yemenite Jewish. I did a DNA test. The results were nothing too revolutionary, aside from 1% Nigerian. But yeah, it just came out Yemenite Jewish. And they spent pretty much the entire diaspora in Yemen until 1950. Manya Brachear Pashman:   And your grandfather was a jeweler, right? A silversmith? Adiel Cohen:   He was. So fun fact: the work of silver and crafts made of silver, was a profession only done by Jews in Yemen. So you can imagine how impactful it was for the economy in Yemen. And you know, a lot of people say that Jews, like, control the economy and all these, you know, stereotypes that we know. In Yemen, we really drove a big part of the economy, because of the professions that we did that were pretty much only Jews doing them.  So he used to do silver work and jewelry. He did both the traditional Yemenite jewelry which is made of thin silver wires, creating these beautiful patterns. And not just jewelry, but also Judaica, candlesticks, and all these ritual tools like the can for the b'samim (ritual spices), for the Havdalah.  Beautiful, beautiful art, passed from his father and then his father, all the way, thousands of years as far as we can tell. And nowadays, my uncle, my father's brother, is preserving this tradition. He has a gallery in Tzfat, if you're ever planning to go there. Now, it's not really a good time, but definitely hit me up, and I'll send you his way. Very proud of that tradition. Definitely. Manya Brachear Pashman:   That's lovely. Were they city folk? Or did they live in a more agricultural area? Adiel Cohen:   They were fully city folks. They lived in Sanaa, the capital, both sides of my family. It's interesting, not a lot of people know, but there's a lot of nuance in the Yemenite Jewish community. So Yemen is a pretty big country and pretty diverse. You've got mountains and green terraces and agriculture, but you also have very, very dry desert, and you have port cities.  So every Jewish community in Yemen was very unique in its culture and its essence in their professions. And in Sanaa specifically, they were more into spirituality and humanities. They were intellectuals and thinkers, a lot of philosophy, a lot of the Jewish philosophy and poetry in Yemen came from Sanaa. And this is where both sides of my family come from. Manya Brachear Pashman:   Did they live in harmony with their neighbors in Sanaa for most of that time? Adiel Cohen:   Yeah, so the relations between Jews and Arabs in Yemen vary. It was a roller coaster for the most part of history, and it really depended on the king and the leadership at every single time. And there were times of great coexistence and flourishing and times where, you know, you could see Jewish poetry and literature and just like in Spain, like what we hear in Spain.  But there were also times of great conflict and oppression and violence. One instance that I can point out to was in the 1600s, in 1679, it was an event called the Mawza Exile. Not a lot of people know about it, which is a shame, because it is the single most traumatic event in the history of our community. It lasted one year, and during this year, the king decided that all the Jews in Yemen should be expelled to the desert.  And the desert in Yemen is very, very harsh – wild animals, climate, lack of food, soil that cannot be cultivated. And of course, this also came with burning of books and literatures and archives. Yemenite Jews, up until then, kept archives of their family trees and scriptures and poetry. We don't have a lot of it left before the 1600s, because of this event. Two-thirds of the community perished during that year, there was no one to fill the jobs that Jews used to do.  And at some point, the king allowed Jews to come back to their homes and live in their own ghettos. That was from the 1600s till 1950 with Operation Magic Carpet. But in the more modern, in the more recent history, we can point out the 40s as an uptick in violence and antisemitism against Jews in Yemen.  A lot of people think that what happened in Europe at the time did not really affect Jews in Arab countries, but it is completely the opposite. We had Nazi emissaries visiting some Arab countries and Jewish communities trying to inspect options to transfer Jews from the Middle East to concentration camps in Europe and even building and establishing concentration camps in the Middle East for Jews. The Mufti of Jerusalem at the time, Hajj Amin al-Husayni, was also very involved in trying to transfer the Jews of Yemen to concentration camps. It did not succeed. At the time, there was a pretty friendly king. But Nazi propaganda infiltrated every single society at the time in the Middle East.  The Farhud in Iraq is a great example of that, right, of Nazi involvement in the Middle East. And the same thing happened in Yemen. And I can point out to one event that was kind of like the turning point and then we can also continue to the story of my grandma's aliyah.  There was a blood libel that was spread in Sanaa. Hundreds of Arabs who used to be neighbors just turned against their Jewish neighbors, started attacking them, looting their homes, raiding the Jewish Quarter of Sanaa.  Manya Brachear Pashman:   So did the violence reach your family directly? Adiel Cohen:   My grandma's family, they used to live all in the same house. It was a big family in Yemen. It was common that the entire family, the entire clan, lives in the same house, especially if they're well off. And my family, Baruch Hashem, they were pretty well off. They were jewelers and traders, and they had a big house with the entire family. And their neighbor came, broke into their house. All the grandchildren, including my grandma, had to hide in the pantries and in the closets, and their grandfather, Saba Avraham, was there protecting the house.  Their neighbor came, assaulted their grandfather, knocked him to the ground. And my grandma, when she told me this story, she told me that they were looking, they were peeking through the cracks of the door and they saw what's going on. And when they saw the assault, they decided to storm out of the pantries and the closet with pans and pots and knives and attack the neighbor. And she tells me they chased him down the street and this is how they saved their grandfather's life.  And this is a story over Shabbat dinner. It's crazy, crazy stories that we used to listen to. Manya Brachear Pashman:   And how long after that incident did your family say, we have to leave? Adiel Cohen:   The same day, the same day. But because they dare to fight back, they knew that they're no longer safe. Because God forbid Jews resist to oppression and to violence. And the same night, my grandma told me that her father gave her a pair of earrings, silver earrings, and he told her, ‘Sarah, take these pair of earrings and keep them safe. That's the only thing that you can take with you to Eretz Yisrael.'  And the same night they were packing everything that they could but not too much because they needed to walk by foot. They packed their stuff for the way, and with dawn they set to the city of Aden. In Aden, there was the transit camp, Hashed, which all Yemenite Jews from all over Yemen fled to during this time.  And from there, Operation Magic Carpet commenced, but the journey was incredibly hard. My grandma used to tell me that the entire world was in the 20th century, and Yemen was still somewhere in the 18th century – no roads, camels, donkeys, sometimes Jeeps. And she told us one story which completely blew my mind. It was a few weeks before she passed away. About how she, at some point, they traveled night and day, continuously, and at some point, her donkey with her sister and her little brother, baby brother, broke off from the caravan.  The rest of the family, they had to stay somewhere. And they were held up, basically. But my Savta continued with their donkey, with her sister Tzivia, and their baby brother, one-year-old Ratzon. And, you know, along the way, they had to face bandits and gangs, and it was very, very tough. They had to pay ransom every few miles.  And at some point, when they broke off from the caravan, a bandit came and assaulted them. He pushed them off the cliffside and took the donkey with everything, everything they had – food, the equipment, they had nothing left. And they were left stranded on the cliffside. It was already starting to get dark. And they don't know where the rest of the family is, somewhere in the back, and they don't know if they can ever find them.  And she told me that it began to get darker and darker. And at some point, they looked up and all they saw was pitch black and just night sky full of stars. And they were praying and they were singing, just hanging on a cliffside. Imagine that at the time, she was 12. Her sister was 14. And they were both holding a little one-year-old baby.  And she said that when they stopped singing, they kind of lost hope already. Their brother started crying. And when he started crying, that's exactly when their family passed on the trail up on the mountain. And this is how they got rescued in the middle of the night, in the middle of the desert after being attacked and robbed. And they had to just continue walking all the way to Camp Hashed. They spent a few months there as well. Not easy months. Manya Brachear Pashman:   Your grandmother was one who believed in miracles, I believe. Adiel Cohen: Yeah. Manya Brachear Pashman:   Yeah, okay.  Adiel Cohen: Yeah, definitely. Manya Brachear Pashman:   Yes. Well, instead of going into the details of Operation Magic Carpet, or On Eagle's Wings was really the name of that operation, I encourage our audience to listen to the first season of The Forgotten Exodus, where we interviewed Israeli Olympian Shahar Tzubari. His family also came from Yemen and the details of Operation On Eagle's Wings, there's a lot of details about that in that episode. So I encourage you to go back and listen to that, so that we can move on to your family's arrival in Israel, which also was not easy. Adiel Cohen:   Yeah, definitely not easy. I believe you all heard of the conditions in the transit camps in Israel. My family arrived in the winter of 1950. It was considered probably the coldest winter recorded in Israel. So cold it snowed in Tel Aviv. And that was the first time my grandma ever saw snow.  They arrived at the transit camp in Ein Shemer, and they were one of the lucky families. I guess, maybe, because they were pretty well off. They didn't sleep in a tent, but they slept in a tin shack, a little tin shack. Not the best conditions, obviously. No heating, no beds, sleeping on the ground, the entire family, and, you know, passing the tough winter months. Mud, rain, everything.  And, after a few months there, they were assigned a new place in Kadima, which is a small village in the Sharon, in central Israel. Agricultural community. And my family – who are all traders, jewelers, they don't know anything about farming – they lasted there for very, very little time.  At some point, the head of the family, the grandfather said, we're out of here. And part of the family moved to Tel Aviv, to Kerem HaTeimanim, the Yemenite quarter, which is very, very dear to my heart. And the other half to Ramat Gan, my hometown, which is even more dear to me. This is where I was born and raised. My grandma met my grandfather there, and this is where they married. Manya Brachear Pashman:   How did they plant roots in Israel? I mean, they left with hardly anything, except for a pair of, your grandmother had a pair of silver earrings in her possession. How did they start with nothing and build from there? What did they build? Adiel Cohen:   There was a lot of, like, hustling and, like, trying to make things work, and moving from job to job until she got married and became, how do you call it, like? Manya Brachear Pashman:   Homemaker or housewife? Homemaker, mother. Adiel Cohen:   A housewife, yeah. She took care of the kids, and my grandfather, he did most of the work. He did, again, silversmith, some trading, a lot of hustle as well, in between. They really just kind of made it work somehow.  Also, they were organizing a lot of events in their homes, a lot of community events and parties for the community, for the neighborhood, which is also something that looking back now that, you know, I spoke to my parents about it, it makes a lot of sense. You know, I grew up on these values of how important the community is and how important it is to be involved in the community. So it came from my grandparents.  Manya Brachear Pashman:   In addition to those values, what traditions have you been able to preserve that are very meaningful to you in terms of – when I say traditions, I mean, religious rituals, recipes, attire? Adiel Cohen:   Yeah, so if you mention attire, I have a very, very special item in my closet that I got from my grandfather, from Saba Pinchas. It is his original Yom Kippur gown for men. It's a beautiful, white, long shirt, with golden embroidery, all the way from Yemen. And it still sits in my closet waiting for the right project to kind of show it off. I tried wearing it, I'm not gonna lie, tried wearing it. It looks weird – it's very, very archaic, but it's beautiful nonetheless.  And in terms of recipes, of course, my grandma used to make all the Yemenite Jewish food from Yemenite soup, to all sorts of bread which we're very famous for. People think that Yemenites only eat bread, but it's not true. But we do have a lot of types of bread.  So every Friday growing up I used to wake up and see a pile of zalabiyeh, which is kind of like a fried pita flatbread. Very amazing, like, crunchy but also soft. Every Friday morning, lahuhe, all the recipes. And if you follow my Instagram and you see sometimes when my grandma was alive, I used to post a lot of videos about her and about our traditions.  She had her own recipe for charoset for Pesach. In Yemenite Jewish dialect we call it duqeh. It's kind of like the regular charoset that you know, only with a little bit of Yemenite spice mix, so it's very sweet but also has a little, like, zing to it. Very, very good.  If we're talking about Pesach, then I also made a video about that. The Yemenite Seder is very, very unique in the sense that we don't have a plate; we don't have a Seder plate. All the simanim (signs) and all the food is on the table as decoration. So we use the lettuce and radish and all the simanim (signs) as kind of like a frame for the table, it looks like a whole garden on the table. And we just eat from what we have on the table. And, of course, the religious traditions, the way of pronouncing the Torah. I spent months before my Bar Mitzvah relearning Hebrew in the Yemenite dialect. It's like learning a whole new language, not to talk about the te'amim, the melody that you need to read it. You need to be very, very punctuate. All of it – it's a huge part of my identity. Manya Brachear Pashman:   You must have done a wonderful job because there's also a photograph of you and your Savta at your Bar Mitzvah, and she looks quite pleased. So you must have done a fine job. Adiel Cohen:   She was my best friend. Yes, we lived together in the same house. In Israel, we kind of preserved the original way of living in Yemen. So we lived in the same house with my Savta. And I was very lucky. Most of my grandparents, all of my grandparents beside her, passed away when I was very young, but I was very lucky to live with her for as long as she lived and hear all these stories, every single week.  And, you know, even after I started my activism, she was my biggest supporter. I used to come back from trips to different Jewish communities and delegations and trips to Dubai and Morocco.  And the first thing I did was knock on her door, sit with her for a good 20 minutes, and just share my experiences and she was so pleased. And if I can share one example: a year ago, I came, not a year ago, it was this summer, I came back from a trip to Dubai where I met a Yemeni guy that took me to a Yemeni shop owned by actual Yemenis from Yemen, with spices and honey from Yemen and jewelry and, really, everything from Yemen.  And they offered me, when I told them the story of my family and I showed them pictures, they offered to give my grandma a gift. They told me, pick whatever you want from the jewelry section, and it's a gift for your grandma.  And when I came back from Dubai, and I gave her that, her eyes were just lit and filled with tears, because, you know, she hasn't been to Yemen, where she was born, ever since they left. So it was really one of the most touching moments before she passed away. Oh, I'm gonna cry. Yeah, we were very, very close. And I'm very, very lucky to be her grandson. Manya Brachear Pashman:   What happened to the earrings that her grandmother gave her? Adiel Cohen:   Wow, I wish we still had them. They sold them when they got to Israel to make a living. It was very, very tough, especially in the 50s. In Hebrew we call it t'kufat ha'tzena (period of austerity). All of Israel was basically a huge refugee camp, and the government had to, you know, make sure everyone has enough food and, you know, supply and all that. So they, unfortunately, sold it. Manya Brachear Pashman:   I do love it when you share your family stories and your heritage on your social media channels and, you know, the videos of making charoset and the language, the sharing of the vocabulary words. I'm curious what kinds of reactions you get from your audience. Are they surprised to hear that you hailed from Yemen? Are they just surprised by your family's origins? Adiel Cohen:   So it's interesting to see the progression throughout the years. I started my activism and content creation in 2020. And when I just started talking about my Yemenite heritage, people were very surprised, people from our community, from Jewish communities around the world, were surprised. I heard a lot of more surprised reactions.  I think nowadays and in the past few years there's a lot more awareness to different stories and different Jewish communities, especially in the Middle East and North Africa. So I'm happy to see that. And I see a lot of interest among Jews from other parts of the world. People ask me all the time to share about my traditions, to share about, you know, how we celebrate that and how do we pronounce that and all of that.  And from the non-Jewish audience, I'll start with reactions from the Arab world. I managed to forge a lot of amazing connections and friendships with Yemenis, Yemeni Muslims, based on our shared traditions and commonalities between our cultures. Yemeni Jewish culture and Yemeni Muslim culture is a little bit different, even in terms of food, but there are some commonalities, of course.  So it's very fun and fulfilling to be able to be a bridge between these communities who are alienated from Israel, to Israel. We're sort of a bridge between our nations. For sure, there are also a lot of hateful comments that I receive from people telling me, you're not really – the Zionists kidnapped you and you shouldn't be in Palestine, you should be in Yemen, come back to Yemen where you actually belong.  They made sure that we can't come back to Yemen throughout these years, and they showed us where we really belong. So, you know, there are these comments as well. But I can definitely say that the majority of the comments and reactions are very positive, and people are thirsty for knowledge and for stories about different communities. I see it. Manya Brachear Pashman:   I mean, everyone in this audience has a family story to share, has their own heritage. And I'm curious, Adiel, how does it serve the Jewish people to share our stories and where we all come from? Why is that so important to share, especially at a time like this, when there are so many false narratives out there? Adiel Cohen:   This is my favorite question. Because telling stories is my whole shtick. This is my bottom line of every single, you know, speaking engagements with students and stuff like that. Two things that make telling stories, telling our stories very important.  First of all, is outside of the community. People don't know who Jewish people are. Non-Jews, they don't know who Jewish people are. I see it all the time, a lot of ignorance, which I don't blame them for, right? I don't know a lot about Uyghur people in China. And we can't expect people to stand up for us against antisemitism if they don't know who we are. And we can't expect them to know who we are if we're not there to tell our story.  Because unfortunately, a lot of haters love to tell our story for us. It's kind of like a tactic for them. And the way they tell their story about us is completely different, and it serves a purpose that doesn't align with our purpose. To put it in good words.  So that's one important thing, telling our stories open up who we are to other audiences. When they get to know us, they can, more chances that they will stand up for us against antisemitism. And just in general, you know, just getting to know different communities and building bridges is always good.  And the second important point of telling stories is within our community. I can for sure say that before I started my activism on social media and being more involved with other Jewish communities, I did not know much about Yiddish. I did not know much about, you know, Ashkenazi culture or other cultures, even those we have in Israel. Because, you know, in Israel, we don't really talk about it. It's all on the surface level.  You know, Yemenites eat jachnun, Iraqis eat kubbeh. But once you get to know other Jewish communities and build bridges between these communities based on our stories, your individual Jewish identity and connection to the bigger Jewish collective would be stronger.  I feel a lot more Jewish – now that I know what Ashkenazim have gone through, what Ethiopian Jews have gone through, what Indian Jews have gone through, and all throughout the world. When we build these bridges, between our communities, we bring our people and our nation to the next step in history. We've been in diaspora for 2000 years, disconnected from each other, loosely connected but generally disconnected.  And now that we have Israel and now that we have social media and that we are more connected and that we have this very strong compass that points at this one land, it's easier for us to build these bridges.  And when we build them, we turn from a nation that is dispersed and made of disconnected communities to a network of communities that make a bigger, better, stronger nation, together with our diversity, with our stories, with our different experiences. Manya Brachear Pashman:   That's beautiful. Thank you so much. Adiel Cohen:   Thank you so much. Manya Brachear Pashman:   Yemenite Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Adiel for joining us at AJC Global Forum 2024 and sharing his family's story in front of a live audience. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Today we'll hear about:  A project manager who has ideas to save his boss money but is hesitant to share them  A husband wondering if selling a business will reduce stress at home  Dave Ramsey sharing how the Havdalah service has impacted his view on generosity  A business owner unsure of how to prioritize his debt    Next Steps 

Why do we use whole cloves? Can I make a Brachah if I am unsure if I can smell? and more