Podcasts about high holidays

In this re-released episode we Dr. Aimee Baron sits down with Rabbi Yisrael Motzen, who launched "Kol Echad," an Orthodox Union initiative to make sure no one in our community is overlooked or left behind. As we enter the High Holiday season, many of us gather with family, see old friends at shul, and catch up on a year's worth of life. But for those who don't fit the "expected mold" these moments can feel isolating instead of uplifting. Together, they talk explore simple and practical suggestions that synagogues, hosts, and individuals can make to be more inviting and inclusive. This conversation is both honest and hopeful, reminding us that community is built not only at the family table but also in the act of making space for each other. Whether you're someone who has felt forgotten or someone who wants to do better at seeing others, this episode offers wisdom, compassion, and a path forward. About Rabbi Yisrael Motzen:  Rabbi Yisrael Motzen is the Rabbi of Ner Tamid Greenspring Valley Congregation in Baltimore, Maryland. He serves as special assistant to the executive vice presidents of the Orthodox Union and is also the director of Kol Echad, a new OU department dedicated to creating communities where every single person matters. Instagram   Kol Echad on Instagram   Kol Echad E-Magazine 

You know the scene. Darkness falls. A hush settles over the gathered crowd. The rabbi intones: “The hour is nigh! Yom Kippur is upon us! Atone, turn your hearts toward righteousness, for today our fates are sealed. Who will live and who will die, who by fire, who by water, who by wild beasts?” A pregnant pause. Your future hangs in the balance. Is there any way to tip the scales? “Now, I'd like to tell you all about our capital campaign. There are pledge cards in the seat pockets in front of you…” The High Holidays, when synagogues are at their fullest, offer a natural opportunity for annual fundraising appeals. It's also the time of year when many Jews engage in cheshbon hanefesh, literally “soul-accounting,” meditating on what they've invested over the past year—in time, energy and resources—and how they want that to change in the year to come. On this week's episode of Not in Heaven, our rabbinic podcasters talk philanthropy. Is tzedakah purely monetary? What makes an effective High Holiday appeal? And while it might be more efficient to fundraise one $20,000 donation than 20 $1,000 donations, what does that mean for cultivating a culture of widespread giving? As it says in Pirke Avot: “Without flour, there is no Torah. Without Torah, there is no flour.” So, how do we raise the dough? Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (producer), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt)

This Tanya's class introduced a new section on developing love for God through reflection. We learned how God's love for us can naturally inspire us to love Him in return. We explored three main ideas: God's greatness, our own lowliness, and the incredible love God shows us. We were encouraged to focus on appreciating God more during the High Holidays as a first step toward developing this love

October 7th reminded us what can be taken from us. The High Holidays ask what we are willing to rebuild.

Hear Rabbi Jenna Shaw's 5787 Rosh Hashanah sermon on what happens when we become numb to injustice, and how the High Holidays can push us to show up for each other. Watch on YouTube.

The meditation featured in this episode originally took place during the IJS Daily Online Meditation Sit on September 8th, 2026. To join these FREE daily meditations live, sign up here. Visit jewishspirituality.org to learn more about the Institute for Jewish Spirituality.

Merriam-Webster's Word of the Day for September 13, 2026 is: shofar • SHOH-far • noun A shofar is the horn of an animal (usually a ram) blown as a trumpet by the ancient Hebrews in battle and during religious observances. It is used in modern Judaism especially during Rosh Hashanah and at the end of Yom Kippur. // As a child, Eli's favorite part of the High Holidays was the sounding of the shofar. See the entry > Examples: “Sheep were domesticated in ancient Mesopotamia over ten thousand years ago and we have the ancient cave paintings to prove it. Sheep appear in folklore, religion, and mythology from all over the world: the Greek golden fleece, the Jewish shofar, the Egyptian Pharaoh's shepherd's crook, Christianity's Agnus Dei.” — Celia Mattison, Literary Hub, 30 Oct. 2025 Did you know? One of the shofar's original uses was to proclaim the Jubilee year (a year of emancipation of enslaved Jews and restoration of alienated lands to their former owners). Today, it is mainly used in synagogues during the High Holidays. It is blown daily, except on Shabbat, during the month of Elul (the 12th month of the civil year or the 6th month of the ecclesiastical year in the Jewish calendar), and is sounded a number of times during the Rosh Hashanah services, and again at the end of the last service (known as neilah) on Yom Kippur. The custom is to sound the shofar in several series that alternate shorter notes resembling sobbing and wailing with longer unbroken blasts.

Work crews affixed a row of black metal fence posts into cement around the front and along both sides of Beth Tzedec Congregation in midtown Toronto on Sept. 10, laying the foundation for a new permanent security fence at Canada's largest synagogue. The unprecedented installation is happening just one day ahead of Rosh Hashanah and subsequent High Holidays, which begin on the evening of Sept. 11. Synagogue officials say the fence won't be finished before the start of the holiday, but is being done to minimize the potential for a shooting from the street as large crowds gather over the next month. It's also to prevent people gaining unauthorized access close to the building. The fence will cover the entire property, except for the rear of the building where fencing has long been in place around the parking lot and school playground. The installation comes two days after Toronto police and Mayor Olivia Chow held a media conference outlining stepped-up security plans for the Jewish community between the High Holidays and Oct. 7 commemorations. “Jews, Jewish institutions and even Jewish neighbourhoods are being targeted. It is despicable,” Chow told reporters on Sept. 8. At Beth Tzedec, the security budget has doubled since the spike in antisemitism following Oct. 7, 2023, and is now approaching $500,000 a year, according to Senior Rabbi Steven Wernick. He says the synagogue estimates it needs another $1.5-2 million to reach what he calls the “maximum reasonable safety” it can achieve. The growing security environment includes lockdown drills, bollards, reinforced doors and armed police. But Rabbi Wernick also laments the normalization of safety measures which Jewish people have come to expect, simply to enter a synagogue in Canada. On today's episode of The CJN's North Star podcast, host Ellin Bessner speaks with Rabbi Wernick about the difference between being safe and feeling safe—and why the new fence will be a striking sight for congregants arriving for services. Related Links Read what the Toronto Police Service and Mayor Olivia Chow said they will do to protect “despicable” targeting of Toronto Jews, between the High Holidays and the Oct. 7 commemorations, in The CJN. Rabbi Steven Wernick of Beth Tzedec describes why his heart broke earlier this year while his congregation did a lockdown drill with Toronto police, in The CJN. Hear Rabbi Wernick's reaction to Prime Minister Mark Carney's speech on antisemitism omitting anti-Zionism as one of the causes, on The CJN's North Star, in June 2026. Credits Host and writer: Ellin Bessner ( @ebessner ) Production team: Zachary Kauffman (senior producer), Izzie Helenchilde (producer and video editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Bret Higgins Support our show Subscribe to The CJN newsletter https://thecjn.ca/north Watch our podcasts on YouTube Donate to The CJN (+ get a charitable tax receipt)

In this episode, Dr. Baron sits down with Chavie Bruk, mother of five adopted children and is the co-director of Chabad Lubavitch of Montana and voice of Totally Unexpected to discuss the emotional and spiritual intensity of the High Holidays while honoring yourself and your experiences. Chavie shares what it means to enter the High Holiday season when living with unanswered prayers and infertility. She discusses the physical and mental weight of managing public community expectations during the month of Elul and Rosh Hashanah while holding space for personal pain. She and Dr. Baron explore the reality of triggers, from social media back-to-school posts, pregnancy announcements, to prying questions she stresses why self-awareness and personal boundaries are essential for self-protection. The conversation also touches on practical strategies for handling insensitive comments during social and holiday gatherings. She reflects on offering space to move away from things out of one's control and toward seeking presence and acceptance in life. If you're navigating unanswered prayers and holiday stressors, this episode is for you.   About Chavie Bruk: Chavie Bruk is a mother of five adopted children and is the co-director of Chabad Lubavitch of Montana together with her husband. On her podcast, Totally Unexpected! Chavie sits with guests to her about the one unexpected moment that changed their lives. She hopes listeners will see themselves in these stories, feeling a little less alone and little more connected. Instagram‍ ‍Website‍ ‍Substack‍ ‍Totally Unexpected Podcast Hear more from Chavie Bruk: Episode 8: My Adoption Stories‍ ‍   Episode 47: Expectations, Pain, and Adoption‍   ‍Episode 100‍ ‍  Episode 141: Pain Doesn't End…or Does it?‍ ‍  Episode 180: Raw, Honest and Still Struggling Resources Mentioned: Anna Bernacki Connect with us: Website‍ ‍Instagram - send us a message YouTube‍ ‍Facebook‍ ‍TikTok‍ ‍LinkedIn‍ ‍

Send us Fan MailFrom the Inside Out: Rebbetzin Esti Hamilton on Emunah, Purpose, and Rosh Hashanah ClarityIn this episode of From The Inside Out Podcast with Rivkah Krinsky and Eda Schottenstein, we share a Rosh Hashanah episode featuring Rebbetzin Esti Hamilton,  Esti recounts growing up in a Torah-teaching family, beginning to teach in Israel, and how her life changed when her first son, Daniel, was born profoundly disabled and hospitalized for two years, leading her to speak publicly about faith and to teach spiritual growth. She describes shifting from a transactional “spiritual slot machine” view of Hashem to a mature relationship, embracing paradigm shifts where circumstances may not change but perception does, and seeing purpose through hashgachah pratit and the holiness of the present. She discusses Rosh Hashanah as crowning Hashem rather than vidui, cultivating forgiveness, avoiding autopilot in mitzvot through kavanah, curating the “diet of the mind” with Torah learning, and offers practical tools from Mesilat Yesharim: awareness, holistic cheshbon hanefesh, and choosing one area to add intention.EPISODE SPONSORSKeren HashanaKeren Hashana is the daily giving fund established by the Lubavitcher Rebbe in 1953. By contributing an amount that reflects the days of the coming year, you become a daily giver, with funds distributed twice a day, before Shacharit and before Mincha, all year long. For 73 years Keren Hashanah has supported low income and single parent households, emergency medical assistance, and so much more through Chabad's global reach. This Rosh Hashanah, make the resolution to become a daily giver at mykerenhashanah.com, and consider giving on behalf of your family and friends too.Yakira BellaYakira Bella is a modest, beautiful clothing brand with dresses that look and feel like designer pieces — elegant, well-made, and made to move with you all night — without the designer price tag. Their pieces get noticed and get compliments every time, and they're proud to be a brand featured on our podcast. Check out the link in our show notes. 

In the lead-up to the High Holidays, Rabbinic Intern Claire Davidson Bruder encourages us to atone for the sins we have committed by hardening our hearts, reminding us of our tradition's demand to look our fellow humans in the eye and bear witness to their pain. 

Gathering near the Ohel ahead of the first Selichos, this farbrengen cuts through the traditional heaviness of Elul with a refreshing, empowering Chassidic truth: the path into the New Year is paved not with dread and rebuke, but with radical unity and clarity of purpose. Drawing from classic Chassidic stories—from Reb Shmuel Munkes confronting a fire-and-brimstone preacher to the Alter Rebbe's piercing reminder to focus on what we are needed for—this gathering reframes the entire High Holiday season. Discover why our ultimate judgment depends on embracing every single Jew without condition, how standing near the Rebbe's Ohel turns us from passive seekers of blessings into active emissaries of miracles, and why true joy (simcha) comes from stripping away self-importance to simply show up and do the unique job Hashem created you to do.

Prayer doesn't always have to sound like what we think prayer is supposed to sound like. I wish I prayed more often in my own words - informally, intimately, directly to God, saying what I actually think and feel. Three very different writers help me imagine what that might sound like: Rainer Maria Rilke, wondering not only what we need from God but what we might offer God; Regina Spektor, speaking to God with both intimacy and struggle; and Hanna Yerushalmi, expressing the extraordinary feeling of being personally known and cherished by God. As we approach the High Holidays and enter some of the most ancient and structured prayers of the Jewish year, perhaps these very different voices can help us find our own voice within those prayers - and outside them. The words don't always have to sound like prayer. They have to allow us to speak to God personally, intimately, and genuinely. Thanks to my beloved, creative, spectacular cousin, Judy Katz, for inspiring this. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

What if Yom Kippur isn't the peak of the Jewish holiday season, but the beginning of something more joyful? The Jewish holidays of Tishrei take us on a journey from judgement and reflection to vulnerability, gratitude and ultimately joy. Dan and Rachel...

Send us Fan MailA short High Holiday thought

Selichot can be studied. We can examine their words, their structure, and the Biblical events on which they draw. And we will. But before we study Selichot, I think we need to feel them. Beginning Saturday night, we enter a different kind of prayer - more vulnerable, more urgent, more deeply pleading for God's mercy, compassion, and forgiveness. Understanding the words matters. But we also need to enter the emotional and spiritual world those words are trying to create. For me, Eitan Katz's singing of "L'Maancha" does exactly that. In just two lines from Selichot, I hear the essence of what we are reaching for throughout this entire High Holiday season. So today I offer a brief introduction - and then Eitan Katz's beautiful performance - as a way to prepare ourselves not merely to say Selichot, but to enter Selichot. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

On this episode of the Seekers of Meaning TV Show, Rabbi Address talks with Rabbis Judith Siegal and Phil Bazeley about preparations for the High Holidays. They discuss hope, generational divides in supporting Israel, grief, and the synagogue's role in healing. The conversation emphasizes the significance of spiritual leadership and community. [Read more...] The post High Holidays Insights: Rabbis Discuss Hope and Healing – Seekers of Meaning 9/4-11/2026 appeared first on Jewish Sacred Aging.

Forgiveness is a unique concept in Judaism and Christianity, yet Jews and Christians approach forgiveness differently. Both offer profound teachings on mercy, repentance, and reconciliation—rooted in Torah, the Prophets, the Gospels, and centuries of interpretation. How do Jewish concepts like teshuvah and divine pardon relate to Christian ideas of grace and atonement? How do we approach forgiveness from our respective traditions on an individual basis, and in relation to God? Where do the traditions converge, and where do they diverge in theology and in practice? As we enter the High Holiday season, a cornerstone of which is about forgiveness, whether you bring personal insight, scholarly interest, or quiet curiosity, please a thoughtful conversation exploring Jewish and Christian perspectives on forgiveness. PLEASE DONATE TO THE GENESIS 123 FOUNDATION AT WWW.GENESIS123.CO For information about and how to register for Root & Branch, please go to www.RootandBranchIsrael.comConnect with the Genesis 123 Foundation at www.Genesis123.co and learn how you can host Shabbat in your community.FB - www.facebook.com/Genesis123Foundation Twitter - @Genesis123FIG - Genesis_123_FoundationFind out how you can be part of Run for Zion and bless Israel with every step at www.RunforZion.com

Elul is meant to awaken us—not overwhelm us. Yet for many people, the sound of the shofar and the approach of Rosh Hashanah and Yom Kippur can trigger anxiety, perfectionism, and the crushing feeling that we must change our entire lives overnight.In this rebroadcast, we sit down with licensed psychotherapist and clinical social worker Mordechai Weiss to explore a healthier, Torah-centered approach to Elul and teshuvah. How can we distinguish genuine yirat Shamayim—awe of Heaven—from unhealthy fear? Mordechai explains that authentic yirah should help us grow and function better. When religious intensity leaves us frozen, overwhelmed, or trapped in a cycle of short-lived inspiration and burnout, it may be time to reconsider our approach.We also confront the dangers of perfectionism in avodas Hashem. When spiritual growth becomes focused only on performance and results, we may push ourselves beyond our limits—or become discouraged and give up entirely. Real teshuvah is not a frantic one-month transformation. It is patient, honest growth that can endure long after the High Holidays are over.You'll learn how to choose a realistic kabbalah, understand what has prevented change in the past, discover a personal reason to keep going, and make one meaningful commitment that can survive real life. We also discuss anxiety, OCD, kedusha struggles, and compulsive or addictive patterns—offering a practical path that replaces shame and despair with clarity, hope, and a workable plan.In this episode:How to distinguish yirat Shamayim from anxietyWhy Elul inspiration often leads to burnoutOvercoming perfectionism in avodas HashemHow to make a realistic and lasting kabbalahApproaching OCD, addiction, and kedusha struggles without shameBuilding a serious, hopeful, and emotionally healthy path to teshuvahIf Elul pressure has ever made you feel anxious, overwhelmed, or spiritually stuck, this conversation is for you.Subscribe to The Motivation Congregation, share this episode with someone who may need it, and leave a review telling us the one small commitment you hope to make last this year.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!----------------SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha.Listen on Spotify or 24six!Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

This evening we investigate the famous phrase referring to Israel as "a land flowing with milk and honey." To whom was it said first (you may be surprised), and what does it mean, according to Rabbi Yitzchak Etshalom. As we approach the High Holidays, the time when more people come to synagogues to pray than any other time of year, we look at the social aspect of prayer, and share insights into how we should act toward each other to make prayer more meaningful for all of us. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (michael@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

When trade negotiations between Canada and the United States broke off Aug. 19, mere weeks before Rosh Hashanah, Prime Minister Mark Carney described the situation as being “at war”. Farmers are now finding themselves caught in the crosshairs; among them are Jewish producers of festive staples this upcoming High Holidays season: milk and honey. Canadian milk products and natural honey are among the $28 billion of exports now subject to a new 50 per cent American import tariff. On our side of the border, on Aug. 25, Canada announced it will follow up with dollar-for-dollar tariffs, charging American milk and honey producers exactly the same extra dues in reverse, effective Sept. 8. Natural raw honey producer Yoav Sasportas is directly affected by all of this. His company, Urban Dvash—which manages hives of 10 million honey bees throughout the Montreal area—exports some honey to customers south of the border. Sasportas admits he's already scaled back expansion plans. Despite this, he says Canada should go further and bar all foreign honey from coming into our country—and foreign live bee imports, too. Meanwhile, 600 km away, on their historic dairy farm west of Hamilton, Ont., the Loewith family is also feeling the pinch. They don't sell milk outside of Canada, but their business is facing rising prices for equipment and flavourings. But both the farm families firmly support Canada's tough stance against U.S. President Donald Trump in the renewed cross-border trade war, even if it will bring pain and layoffs in many sectors of the Canadian economy—including theirs. On today's episode of The CJN's North Star podcast, host Ellin Bessner learns about the Jewish front of this tariff war from Dave Loewith and his nephew Ben Loewith, and from Yoav Sasportas, who is deep in the middle of his annual honey harvest, right before the Jewish New Year. Related links Learn more about Yoav Sasportas and his wife Dana Sitbon, who run Urban Dvash and find out where to access their kosher honey and bee-related products in Montreal. Find out more about the historic Loewith's dairy farm Summitholm Holsteins (Joe Loewith and Sons) and their milk and cheese products, or visit their retail store near Hamilton, Ont. Read how Canadian kosher food distributor Altra Foods in Montreal was preparing to weather the earlier tariffs storm in April 2025, in The CJN. Credits Host and writer: Ellin Bessner ( @ebessner ) Production team: Zachary Kauffman (senior producer), Izzie Helenchilde (producer and video editor),l Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Bret Higgins Support our show Subscribe to The CJN newsletter https://thecjn.ca/north Watch our podcasts on YouTube Donate to The CJN (+ get a charitable tax receipt)

Rabbi Pink teaches how the mitzvah of returning lost objects is connected to the process of preparing for the High Holidays.

Near the end of Debarim and approaching the High Holidays, Moshe's final teachings move from Israel's judicial structure to Parashat Ki Tetse, which contains 74 mitsvot shaping every facet of civil life—property, labor, charity, business ethics, relationships, agriculture, and honest weights and measures—framed not as mere morality but as covenantal obligations demanded by God...Rabbi Dweck has held rabbinic leadership roles in the US and the UK. He is the Rosh Bet Midrash of TheHabura.com and the Rabbi Levy Chair of Jewish Wisdom at the London School of Jewish Studies.

Rabbi Zuckerman explains that, as the final month before the High Holidays, Elul gives us a chance to reflect on the past year: What kind of Jews have we been, and what kind of people have we become?

If you could change one thing in your life, what would it be?It's an important question. But there's an even bigger one: Is real change actually possible?Our habits, patterns, routines, and the inertia of the status quo can hold tremendous power over us. We may want to change, but somehow find ourselves returning to the same place.And yet, there are times when the energy for change is greater than usual—when we're given the opportunity to transcend our past, access deeper dimensions within ourselves, and become who we were meant to be.That time begins now.The next 60 days are a journey—from where you are to where you can be. A journey of recognizing your potential and beginning to actualize it.We call it the 60-Day Journey—the period we know as the High Holiday season. But rather than simply a season on the calendar, see it as an opportunity: a window to create real, lasting change.Please join Rabbi Simon Jacobson for a timely and powerful discussion on how to access the dimensions within yourself you may have thought were beyond reach. Your next 60 days could change everything.

We usually associate Rosh Hashanah and Yom Kippur with judgment and fear, but a closer look at the texts reveals a completely different, shocking command: rejoice.   Wake up. Shake off the dust. Put on your finest clothes—and rejoice! The haftarah for Parshat Shoftim delivers an urgent wake-up call to a defeated and demoralized people: Hit'oreri, hit'oreri—Awaken, awaken! Uri, uri—Wake up, wake up! Isaiah calls upon Zion to rise from the dust, cast off the identity of a captive, dress herself in garments of splendor, and reclaim her place as God's beloved. Key Takeaways Consolation demands action - Isaiah does not tell Zion simply to feel better. He commands her to awaken, shake off the dust, change her clothes, and reclaim her identity. Lecha Dodi turns prophecy into practice - Every Friday night, Isaiah's distant promise of redemption becomes a present experience: we welcome the Sabbath bride with "exceedingly great joy" and rehearse the possibility of beginning again. The High Holidays are not only about fear - Nehemiah commands the people to rejoice on Rosh Hashanah, while the Mishnah calls Yom Kippur one of Israel's most joyous days. God's kingship brings awe—but also confidence, consolation, and radical delight. Timestamps [00:00] Wake Up Call [01:08] From Shabbat to High Holidays [01:30] Welcome to Madlik [02:22] Haftarah Calendar Context [04:34] Isaiah Readings [10:07] Repetition and Urgency [15:07] Lecha Dodi Origins [20:37] Simcha and Transformation [21:27] Sponsor Break [22:35] Marriage and New Garments [27:43] Unetaneh Tokef to Nehemiah [30:50] Confidence and Joy [32:38] Wrap Up and Challenge Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/742586 Transcript here: https://madlik.substack.com/  

1. Bereishit & Days of Divine Will From the Sefer Agra d'Kala (5a), we learn that if we rearrange the letters of the word Bereishit ( בראשית ), it reveals profound messages. One anagram spells: א לול י מי ר צון ת שובו ב תשובה ש למה ( Elul yemei ratzon, tshuvu bi'tshuva shleimah — "Elul is a time of Divine favor; return with complete repentance" ). (Note: The first letters spell אי"ר תב"ש , an anagram of Bereishit). 2. The Lion that Roars A verse in Amos (3:8) states: א ריה ש אג מ י ל א י ירא , ה ׳ א לוהים ד בר מ י ל א י נבא ( "A lion has roared; who will not fear? The Lord God has spoken; who will not prophesy?" ). Who is this lion that roars? The lion refers to the month of Av , whose astrological sign ( mazal ) is Leo (the lion). However, taking the word Aryeh ( אריה —lion) and rearranging its letters yields: א — Elul , ר — Rosh Hashanah , י — Yom Kippur , ה — Hoshana Rabbah . What appears to be a scary lion is actually a progression of auspicious days to turn our spiritual standing around. The Parable of the Father in Disguise (from Rav Shimshon Pinchas): A father dresses up on Purim wearing a scary lion's head over his body. Seeing the terrifying lion, his young child runs away in fear. Then, recognizing his father's clothes, the child grabs his father's legs and cries, "Father, save me from the lion!" The month of Av can look like a scary lion, but it is really our Father in disguise. From Elul through Hoshana Rabbah, we peel back the disguise to see our Loving Father underneath. 3. The Pure Maiden ( Betulah ) and the Luz Bone The Sfat Emet (Parshat Vayelech) notes that the mazal of Elul is Betulah (a maiden/virgin). The Spiritual Untouched Core: Just as a maiden remains untouched, every Jewish person possesses a core within the depths of their soul that was never corrupted by negative forces—a part dedicated purely to God. While it is often hard to access, Elul is the time when we can find and reconnect with this pure spot. The Luz Bone Connection: This concept mirrors the Luz bone in the human body. Our Sages teach that when mankind sinned by eating from the Tree of Knowledge, death was introduced to every part of the body nourished by food. However, God instituted a safety plan: the Luz bone receives its nourishment solely from the meal eaten on Motzei Shabbat ( Seuda Revi'it ). Because it was never nourished by sin, it never decomposes and serves as the seed from which the body resurrects during Techiyat HaMetim . The Spiritual Luz : In time, the Arizal explains that just as the Luz bone is an untainted point in the physical body, Yom Kippur is the Luz in time—the day that remains pure and allows us to rejuvenate. Yom Kippur acts as the spiritual counterpart to Tisha B'Av (which corresponds to the Gid HaNasheh ). In space, the Ramchal tells us in physical space is the Kotel HaMa'aravi (Western Wall), which can never be destroyed. 4. Reading Nafelah in a New Light In Amos (5:2), there is a difficult verse that is omitted from the Ashrei prayer due to its negative association: נ פלה לא תוסיף קום בתולת ישראל ( "She has fallen, she will no longer rise, the maiden of Israel" ). However, Rabbi Menachem Mendel of Shklov ( Sefer Tmunat HaOtiot , p. 290) notes that the Sages read this verse with a different cadence and hope: נפלה, לא תוסיף [ לנפול ] — קום, בתולת ישראל ! ( "She has fallen, but she will fall no more—arise, maiden (Betulah/Elul) of Israel!" ). You have fallen to the lowest point possible; now, during the month of Betulah (Elul), it is time to arise and transform everything. 5. Spiritual Heart Surgery & Divine Assistance In Devarim (30:6), the Torah promises: ו מל ה ׳ א לוה i ך א ת ל בבך ו את ל בב ז רעך ( "And the Lord your God will circumcise your heart, and the heart of your offspring..." ). The initials of א ת ל בבך ו את ל בב spell ELUL ( אלול ). How does Elul connect to circumcising the heart? Rabbeinu Yonah ( Shaarei Teshuvah , Gate 1) opens his classic work by stating that God actively helps those who attempt to return beyond their natural capabilities, instilling in them a spirit of purity to reach true love of God. Non-Invasive Heart Surgery: God offers spiritual heart surgery—removing spiritual blockages and placing "stents" in our hearts. However, this process begins with our initiative: first, "And you shall return to the Lord your God," and then "God will circumcise your heart." The Magnet Analogy: A man is asked to jump high into the air. On his own, he can only jump so high—but as soon as he leaps, a powerful magnet above lifts him the rest of the way. When we make the initial move, God pulls us up. I Am My Beloved's: This echoes the iconic Elul acronym from Song of Songs (6:3): א ני ל דודי ו דודי ל י ( Ani LeDodi VeDodi Li — "I am my beloved's, and my beloved is mine" ). The Pri Tzaddik (Rosh Chodesh Elul, #2) explains: If I take the first step toward God ( Ani LeDodi ), then God responds by drawing close and refining my heart ( VeDodi Li ). The Hole of a Needle: As the Midrash ( Shir HaShirim Rabbah ) states in God's Name: "My children, open up for Me an opening of repentance as small as the eye of a needle, and I will open for you gates wide enough for wagons to enter." The Chofetz Chaim ( Zechor L'Miriam , Ch. 18) reassures us that God never places demands upon us that exceed our capabilities; He simply asks us to do what we can. 6. Lulei — Do Not Delay In Tehillim (27:13), recited throughout the High Holiday season, it says: לולא האמנתי לראות בטוב ה׳ בארץ חיים ( "Had I not (Lulei) believed that I would see the goodness of God in the land of the living..." ). The word Lulei ( לולא / לולי ) read backward spells Elul ( אלול ). Psalm 27 contains allusions to the entire season: "The Lord is my light" — Rosh Hashanah ; "And my salvation" — Yom Kippur ; "He will hide me in His pavilion" — Sukkot . To experience all these revelations, we need the preparation of Elul ( Lulei ). Furthermore, the Siftei Kohen (Rabbi of Aleppo, ~400 years ago) notes on Bereishit 44:14 that the word Lulei connects to Yehuda's words to Yosef: לולי התמהמהנו ( "Had we not delayed..." ). The Message of Lulei : Don't delay! When Elul arrives, do not wait until Rosh Hashanah or Yom Kippur to begin your spiritual work—start immediately. The Escaped Prisoner: Rabbeinu Yonah ( Shaarei Teshuvah , Letter 2) notes that when a person delays Teshuvah , their accountability increases. It is like a prisoner whose cell door is unlocked: if he remains inside, it shows he is comfortable in his captivity. The 40-Day Journey The 40 days of favor—from Rosh Chodesh Elul through Yom Kippur—begin at the very start of Rosh Chodesh (starting 30 Av / 1 Elul). An allusion to these 40 days is found in the final letters of אני לדודי ודודי לי : אנ י (10) + לד ود י (10) + ודוד י (10) + ל י (10) = 40 days. May we all take full advantage of these holy days of Elul and draw closer to Hakadosh Baruch Hu .

This week: Jerry returns and gets his old job back, Morris gets saddled with a storage locker of stuff from his dead father, Banfield advocates for a cancer patient to get a palliative surgery, Alex is on the mend, but Sam can't forgive Gates for what happened, Daria and Sanchez get super high, and Neela cares for a pregnant woman who is wanted by ICE.

The Journey Parashat Re'eh concludes with the Misva known as Aliya Le'regel – appearing before G-d in the Bet Ha'mikdash three times each year, on the holidays of Pesach, Shabuot and Sukkot. The Gemara in Masechet Hagiga (3a) makes a comment that sheds light on the nature of this Misva, and on the vital lesson that it teaches us. King Shelomo exclaims in Shir Hashirim (7:2), "Ma Yafu Fe'amayich Ba'ne'alim, Bat Nadib" – literally, "How beautiful are your steps in shoes, the daughter of the generous one." The Gemara interprets this verse as a reference to the journey that Beneh Yisrael would take to the Jerusalem before the holidays for the Misva of Aliya Le'regel. And the expression "Bat Nadib" ("daughter of the generous one") means that Beneh Yisrael are the descendants of Abraham Abinu, who was called "Nadib," as he was exceptionally generous and giving. The Gemara here seems to draw a comparison between two journeys: Beneh Yisrael's journey to the Bet Ha'mikdash for the holidays, and Abraham Abinu's journey. On one level, this refers to Abraham Abinu's journey from his homeland to Eretz Yisrael, about which the Midrash teaches that Abraham received reward for each and every step. Abraham's journey was not merely a means to an end, a practical necessity to fulfill G-d's command to settle in Eretz Yisrael. Rather, the journey itself was inherently meaningful and valuable, and he thus earned reward for each step. Likewise, Beneh Yisrael's journey to the Bet Ha'mikdash was itself a Misva. Indeed, we call this Misva "Aliya Le'regel" – going to the Bet Ha'mikdash for the holiday, emphasizing the process of "Aliya," of journeying. The Misva was to undertake the journey, to make the effort, to go through the trouble of going to appear before Hashem. On a deeper level, when the Gemara mentions Abraham Abinu in the context of the people's journey to Jerusalem, it refers to his journey through life. The Rambam writes that Abraham was born into a family of idolaters, and he himself worshipped idols. At the age of 3, Abraham began questioning and inquiring, thinking about the world, how it came into being, and who governs it. This theological journey which began at the age of 3 continued for 37 years, as it was only at the age of 40 that Abraham arrived at the belief in a single Creator. The journey of Aliya Le'regel parallels Abraham Abinu's extraordinary spiritual journey, his lengthy, step-by-step process of growth – because Aliya Le'regel, too, is a process of spiritual preparation. A person cannot simply appear before Hashem in the Bet Ha'mikdash without first preparing himself. The "footsteps," the trek to Jerusalem, was an obligatory process of growth, of putting oneself in the proper mindset to appear before Hashem in the Bet Ha'mikdash. The Kabbalists teach that the domain of place parallels the domain of time. The Bet Ha'mikdash, the most sacred place on earth, parallels the Yamim Noraim – the period of the High Holidays, the most sacred days of the year. Yom Kippur, the apex of this period, corresponds to the Kodesh Ha'kodashim, the inner sanctum of the Bet Ha'mikdash, whereas Rosh Hashanah, the onset of this period, is represented by the Azara, the courtyard of the Bet Ha'mikdash where the people would assemble on the three pilgrimage festivals. It emerges, then, that the period of Elul – the month of preparation for Rosh Hashanah – parallels "Aliya Le'regel," the journey to the Bet Ha'mikdash. The month that we begin this coming week is a time of journeying, of growth, of "Aliya" – elevation, lifting ourselves higher, so we come prepared to the "Bet Ha'mikdash," to Rosh Hashanah, when we stand before the Almighty for judgment. It is no coincidence that Parashat Re'eh is always read on the Shabbat preceding Rosh Hodesh Elul. Throughout the Book of Debarim, Moshe Rabbenu is preparing the people for life in the Land of Israel. But in this Parasha, for the first time, he speaks of "the place which G-d shall choose" – referring to the Bet Ha'mikdash. In this Parasha, Moshe prepares the people for the Bet Ha'mikdash, explaining what his special site is and the special laws pertaining to it. This is precisely what the month of Elul is all about – preparing ourselves for the "Bet Ha'mikdash" of time, for Rosh Hashanah, by growing and lifting ourselves, one beautiful "footstep" at a time, bringing us ever closer to Hashem and to spiritual greatness.

The prospect of summer grilling season might bring a tear to the eye of any patriotic Canadian, but it's the eye-watering prices in the meat aisle that are stirring up the most emotion this year. The cost of beef remains stratospheric—up nearly 63 per cent since 2021 and over 12 per cent over the past year alone, according to Statistics Canada. Even switching to less expensive meats, such as chicken thighs, offers little relief. But for Jews who eat only kosher meat, those prices are almost enviable. A major fire on July 28 at one of the largest kosher meat-processing plants in the United States threatens to drive up kosher meat prices ahead of the High Holidays. The fire at AgriStar Meat & Poultry in Postville, Iowa, destroyed at least 75 per cent of the plant and put more than 600 people out of work, city officials said. While the damaged facility will likely mean a shortage of kosher beef and chicken in the United States, the Kashruth Council of Canada is reassuring Canadian Jews that it does not foresee any disruption to the domestic kosher meat supply chain. But that doesn't change the fact that the rising cost of living is squeezing meat off many dinner tables this year—and some kosher Jews are ahead of that curve, cutting out meat already to hold an easier kosher life, and going full vegetarian or vegan. Today on the podcast, our rabbinic podcasters ask: How did meat come to play such a significant role in Jewish culture and cuisine? What is its spiritual and emotional significance in the community? And does it have to be this way? Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt)

Sinai Temple

The Message of Tu B'Av: Discovering Hashem's Love Welcome to Daily Bitachon . I apologize for not sharing this class prior to Tu B'Av , but its message remains timeless regardless. Our Rabbis teach us that the month of Av is not merely called Av —it is known as Menachem Av . Some communities announce, "Rosh Chodesh Menachem Av" , Sephardim similarly refer to the month of Elul as Elul Rachamim (the month of mercy). Two Halves of One Month The Chatam Sofer offers a profound insight regarding the month of Av. He explains that Menachem Av does not describe the entire month as a single unit, but rather highlights its two distinct halves: The First Half ( Av ): Associated with hardship and judgment. The Second Half ( Menachem ): Beginning on the 15th of Av ( Tu B'Av ), a new period of comfort ( nechama ) begins. Our Sages note that the word AV ( ) can stand for A rur (cursed) and B aruch (blessed): While we typically say on Rosh Hashanah, "May the year and its curses end; may the new year and its blessings begin," in a spiritual sense, this transition actually initiates on Tu B'Av. Just as the sap takes 45 days to rise up the tree—starting on Tu B'Shevat and bursting into new buds by Rosh Chodesh Nisan —so too does the spiritual energy for the High Holidays begin rising on Tu B'Av. The Miracle in the Desert Why is Tu B'Av celebrated as a holiday? Historically, it was the day the generation of the desert stopped dying. For 39 years following the decree of the Spies ( Meraglim ), every Tisha B'Av, those reaching the age of 60 would dig their own graves, lie in them, and approximately of the population would pass away. However, in the final year: On the 9th of Av , the people entered their graves as usual. The next morning, everyone woke up alive . Suspecting they had miscalculated the Hebrew calendar, they returned to their graves each night. On the 15th of Av , seeing the full moon, they realized the calendar was correct and the decree had officially ended. How Did the Sentence End Early? According to Tosafot (and as noted by Rav Wolbe), the people had assumed the 40-year decree began after the sin of the Spies. However, Hashem, in His immense mercy, counted "time served": He included the year they had already spent in the desert prior to the Spies. He linked the sin of the Golden Calf ( Chet HaEigel ) with the sin of the Spies—connecting the beginning and end of the Three Weeks. And based on the Golden calf , that happened a year before the spies the jail sentence began a year earlier The people entered their graves expecting the final wave of death, unaware that Hashem had mercifully shortened their sentence. When they arose alive on Tu B'Av, they realized: Hashem is not out to get us; Hashem is protecting and loving us. Although the miracle occurred on the 9th of Av, it was only on the 15th of Av—when they recognized Hashem's mercy—that it became a true holiday. Misinterpreting Hashem's Love Through History A recurring theme in Jewish history is the tendency to misinterpret Hashem's actions as hostility rather than love: Event Human Misinterpretation The Inner Reality Adam & Chava Believed the serpent's claim that Hashem withheld the fruit out of jealousy. Hashem instructed them for their ultimate benefit and protection. The Spies Believed Hashem brought them to the desert out of hatred ( "Because of Hashem's hatred for us..." ). Hashem brought them out of Egypt to give them the Holy Land. Destruction of the Temple When the enemies saw the Cherubim (angels) embracing during the destruction, the Jews feared Hashem was exposing them to mockery. According to the Parshat Derachim and the Chida ( Nachal Kedumim ), the embrace was Hashem's final parting hug before a long exile. The key to ending the "curses" of the year is changing our perspective: realizing that what seemed like harsh judgment was actually an expression of Hashem's divine care. The Power of the 15th Rebbe Yerucham Levovitz explains that when we bless the new moon, we do not focus on astronomical mechanics; we focus on what the moon symbolizes—the Jewish nation waxing and waning. Major Jewish holidays occur on the 15th of the month ( Pesach, Sukkot, Tu BiShvat, Tu B'Av ) because the full moon represents the moment when the month's spiritual influence ( Mazal ) reaches its peak maturity and strength. Moving Forward to the High Holidays Starting from Tu B'Av, it is time to prepare our hearts for the High Holidays. Key Takeaway: Realize that Hashem is a loving Father who seeks our best interest. By fixing the ancient misconception that Hashem's intentions are negative, we correct our spiritual course—moving from Rosh Hashanah to Sukkot ( Zman Simchatenu ), and ultimately to Shemini Atzeret , where we stand in joyful closeness with God.

A remarkable faith story.

Parashat Va-et'hanan [Deuteronomy 3:23-7:11] features the Ten Commandments and the 1st paragraph of the Shema, to which we customarily refer as the Shema and Ve-ahavta. There are also a number of p'suqim [verses] which made their way into the liturgy. And there is still more. For example, the discerning reader/listener will note that part of the reading will seem familiar, due to the fact that it is the Tisha B'Av morning reading. Off hand, I believe this is the only time a Shabbat Torah Reading includes a Torah Reading for a special occasion earlier in the week. Despite the richness of the parashah, we spent most of our time talking about Tisha B'Av, the Jewish national day of mourning, since we recorded Thursday afternoon. Near the end we worked in the parashah, discussing Moses' final plea to God to be allowed to enter the Promised Land. With Tisha B'Av now behind us, we look forward to Shabbat Nahamu [haftarah from Isaiah 40:1-26, which has its own riches]. We have progressed another major step toward the High Holidays, little more than seven weeks away. Shabbat Shalom! Please note that we will not be recording next week. Our next scheduled Parashah Talk is for Re'eh, the week of August 8th. Stay tuned!

The Holiday of Distance: Understanding Tisha B'Av as a Moed In Alei Shur (Volume 2, Page 411), Rav Shlomo Wolbe zt"l addresses a well-known halachic anomaly noted by the Shulchan Aruch : We omit Tachanun (supplicatory prayers) on Tisha B'Av because the prophet Yirmiyahu refers to the day as a Moed —a designated time or holiday. How can a day of national tragedy and mourning be considered a festival? What does it mean for Tisha B'Av to be called a Moed ? The Three States of Spiritual Connection Quoting his teacher, Reb Yeruchom Levovitz zt"l , Rav Wolbe explains that the word Moed stems from the concept of a meeting or encounter. Naturally, we understand a holiday as a time of spiritual proximity—a Moed shel Kiruv (a holiday of closeness). How, then, can there be a Moed shel Richuk —a holiday defined by distance? Rav Wolbe explains that human spiritual awareness exists on three distinct tiers: Closeness ( Kiruv ): Active, conscious alignment with Hashem. Distance ( Richuk ): Acknowledged separation, where one feels the pain of being far from Hashem. Ambivalence ( Avad Cheshbon ): Total spiritual apathy, delusion, or loss of self-awareness. Rav Wolbe draws upon Rabbeinu Yona ( Sha'arei Teshuva , Gate 2, Letter 9), who describes the lowest spiritual state: individuals whose hearts have lost all self-accounting ( mikerav libam avad cheshbon ). Described in Yishayahu as a "nation that has lost all counsel" ( goi ovad etzot hemah ), people in this state drift along without a true barometer. They may view themselves as righteous and perform mitzvot , yet their deeds are tainted by self-justification. As the Gemara notes of self-righteous hypocrites, they act corruptly like Zimri yet expect the reward of Phinehas. The Delusion Before the Destruction This state of self-delusion defined the generation immediately preceding the destruction of the First Beit HaMikdash . Yirmiyahu rebuked the nation: "How can you say, 'I am not defiled, I have not followed the Ba'alim'? Look at your way in the valley, know what you have done..." — Yirmiyahu 2:23 The prophet's primary indictment was not merely the sins themselves, but the complete denial and rationalization of those sins: "Behold, I will enter into judgment with you because you say, 'I have not sinned'" (Yirmiyahu 2:35). As the Yalkut Shimoni comments on this verse, Hashem's judgment came specifically because the people refused to admit their wrongdoing. Hashem extends mercy to one who acknowledges and forsakes sin ( "Modeh v'ozev yerucham" ), but genuine repentance is impossible when one lives in denial. The Realization: A Return to Truth When the Beit HaMikdash was destroyed, the delusion shattered. In that catastrophic moment, the Jewish people experienced a profound epiphany: I thought I was connected, but I am entirely far away. While devastating, that realization was a vital reality check. Recognizing one's distance is itself the beginning of a relationship. In human terms, a married couple undergoing a period of distant dynamic still has a relationship; it is a far cry from complete dissolution or indifference. When a person feels the pain of being distant from Hashem, they re-anchor themselves in reality. Hashem is a God of truth, and His presence cannot reside in a life built on self-deception. When we confront our distance and grieve over it, we connect to that essential point of truth. As Dovid HaMelech writes: "Hashem is close to all who call upon Him, to all who call upon Him in truth." — Tehillim 145:18 Reawakening on Tisha B'Av This insight redefines how we approach Tisha B'Av each year. Chazal teach that any generation in which the Beit HaMikdash is not rebuilt, it is as though it was destroyed in their time. If the generation of the Beit HaMikdash —a generation operating at a lofty spiritual frequency—could fall trap to self-justification, how much more vulnerable are we? Steeped in physical comfort and modern distractions, it is easy to slip into a state of avad cheshbon , where the absence of the Beit HaMikdash hardly registers. Tisha B'Av serves as our annual spiritual reset. By mourning the loss and confronting the immense gap between where we are and where we ought to be, we transform our apathy into awareness. Recognizing our distance becomes our point of contact with Hashem, establishing Tisha B'Av as a true Moed —the essential gateway to the High Holidays and the call to "search and examine our ways, and return to Hashem" ( Eichah 3:40 ).

The Rebbe writes about the importance of maintaining a Chassidic and Lubavitcher home, encourages checking mezuzos and tefillin before the High Holidays, and blesses the recipient's wife for an easy pregnancy and birth, as well as raising their children in Torah and good deeds. https://www.torahrecordings.com/rebbe/igroskodesh/007/011/2207

The Rebbe writes about the necessity for unified conduct within institutions, emphasizing that outsiders scrutinize for faults. He explains that central guidance ensures success and blessing, and urges providing spiritual resources to students, especially during the High Holidays. https://www.torahrecordings.com/rebbe/igroskodesh/007/011/2204

The Rebbe addresses whether one may serve as chazzan during the High Holidays within twelve months of a mother's passing. He cites halachic sources permitting it when one has an established role, and emphasizes reviewing the meaning of prayers and piyutim beforehand. https://www.torahrecordings.com/rebbe/igroskodesh/007/012/2224

In this powerful continuation of the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe explains why delaying repentance is one of the greatest spiritual mistakes a person can make. Many people convince themselves that they will focus on spiritual growth "later"—after accumulating wealth, after reaching retirement, or after achieving their personal goals. Yet the Orchot Tzaddikim teaches that human desire is never fully satisfied. The person who seeks one hundred wants two hundred; the person who acquires two hundred wants four hundred. If repentance is postponed until after worldly ambitions are fulfilled, that day may never arrive. True growth begins when a person decides to act now rather than waiting for perfect circumstances.A central theme of the episode is the brevity of life and the illusion that we have unlimited time. Rabbi Wolbe vividly illustrates how quickly life passes and reminds listeners that none of us knows how much time we have. The work of spiritual growth is extensive, while our days are limited. Teshuvah is not merely regret—it is a moment of profound clarity when a person suddenly realizes that Hashem has been present all along, seeing every action, hearing every word, and knowing every intention. Like students shocked to discover that the principal has been standing in the back of the classroom the entire time, we awaken during the High Holiday season to the reality of Divine awareness and accountability.The episode also introduces the practical process of repentance. Before meaningful change can occur, a person must honestly acknowledge their mistakes rather than minimizing or rationalizing them. Rabbi Wolbe emphasizes that repentance is not reserved only for dramatic sins. Everyday actions—speech, dishonesty, neglecting mitzvos, hurting another person's feelings, or violating rabbinic safeguards—also require reflection and correction. Genuine teshuvah begins with self-awareness, personal responsibility, and the courage to recognize where improvement is needed. Through this process, every person can reconnect with Hashem and begin anew._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 8, 2025, in Houston, Texas.Released as Podcast on June 9, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva, #YomKippur, #NewBeginning, #StopProcrastinating, #StartToday, #JewishWisdom, #AtomicHabits ★ Support this podcast ★

In this powerful continuation of the Gate of Repentance (Shaar HaTeshuvah), Rabbi Aryeh Wolbe explains why delaying repentance is one of the greatest spiritual mistakes a person can make. Many people convince themselves that they will focus on spiritual growth "later"—after accumulating wealth, after reaching retirement, or after achieving their personal goals. Yet the Orchot Tzaddikim teaches that human desire is never fully satisfied. The person who seeks one hundred wants two hundred; the person who acquires two hundred wants four hundred. If repentance is postponed until after worldly ambitions are fulfilled, that day may never arrive. True growth begins when a person decides to act now rather than waiting for perfect circumstances.A central theme of the episode is the brevity of life and the illusion that we have unlimited time. Rabbi Wolbe vividly illustrates how quickly life passes and reminds listeners that none of us knows how much time we have. The work of spiritual growth is extensive, while our days are limited. Teshuvah is not merely regret—it is a moment of profound clarity when a person suddenly realizes that Hashem has been present all along, seeing every action, hearing every word, and knowing every intention. Like students shocked to discover that the principal has been standing in the back of the classroom the entire time, we awaken during the High Holiday season to the reality of Divine awareness and accountability.The episode also introduces the practical process of repentance. Before meaningful change can occur, a person must honestly acknowledge their mistakes rather than minimizing or rationalizing them. Rabbi Wolbe emphasizes that repentance is not reserved only for dramatic sins. Everyday actions—speech, dishonesty, neglecting mitzvos, hurting another person's feelings, or violating rabbinic safeguards—also require reflection and correction. Genuine teshuvah begins with self-awareness, personal responsibility, and the courage to recognize where improvement is needed. Through this process, every person can reconnect with Hashem and begin anew._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on September 8, 2025, in Houston, Texas.Released as Podcast on June 9, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #Repentance, #Teshuva, #YomKippur, #NewBeginning, #StopProcrastinating, #StartToday, #JewishWisdom, #AtomicHabits ★ Support this podcast ★

The Rebbe discusses Elul as a time for introspection, improving one's avodah, and preparing for the High Holidays. He correlates this period to a king in the field, accessible to all and allowing for personal transformation. Through teshuvah, every individual can enhance their relationship with the Divine. https://www.torahrecordings.com/likutei-sichos/002/014_002

The Kaddish text (specifically, "Kaddish Titkabal" and "Kaddish Yeheh Shelama") concludes with the famous prayer for peace: "Oseh Shalom Bi'mromav Hu Ya'aseh Shalom Alenu Ve'al Kol Yisrael, Ve'imru Amen" – "He who makes peace in His high places shall bestow peace upon us and upon all Israel, and say: Amen." This prayer, as we know, also concludes the silent Amida and Birkat Ha'mazon, and for good reason – because the most important thing we can pray for is peace. The previous line in Kaddish also prays for peace ("Yeheh Shelama Rabba" – "May there be an abundance of peace…"), but the prayer of "Oseh Shalom Bi'mromav" adds a particular element of our wishes for peace. We speak of Hashem bringing peace in the upper worlds ("Oseh Shalom Bi'mromav"), a reference to the peace and harmony that exists among the angels in heavens. These include an angel of water and angel of fire, which should, at first glance, be archrivals, and should be in a constant state of competition and tension. In truth, however, Hashem maintains the peace in the heavens – even among diametrically opposite forces. We thus pray that here on earth, too, we should have peace among different people, and among those with different opinions. Hashem specifically created the world such that no two people are the same. No two people think exactly alike, view things exactly alike, or have the exact same preferences, likes and dislikes. In the prayer of "Oseh Shalom," we ask Hashem to maintain the peace among people despite their differences, to help all of us live harmoniously with those who are unlike us. The Torah allows room – within certain limits, of course – for a wide range of different opinions and ideas, and we are encouraged to form opinions, but to show respect toward those who think differently than we do. It is no coincidence that just before we leave the synagogue, at the end of the final Kaddish, we recite the prayer of "Oseh Shalom," as we beseech G-d to help us as we go out and interact with many different kinds of people, to ensure that we can engage them peacefully and respectfully. It is customary during the Aseret Yemeh Teshuba (the ten-day period from Rosh Hashanah through Yom Kippur) to slightly emend the text at the end of "Kaddish Titkabal," by reciting "Oseh Ha'shalom" instead of "Oseh Shalom." Hacham Ovadia Yosef ruled that this change is made only in "Kaddish Titkabal" recited by the Hazzan after repeating the Amida – meaning, at Shaharit, Musaf and Minha, but not at Arbit. The reason for this change is that the Gematria of the word "Ha'shalom" is 381, and thus alludes to the angel "Safri-el" whose name equals this same number, and who is assigned the task of counting our merits during the High Holidays so we receive a favorable judgment. The Hazzan should try to have this in mind when reciting "Oseh Ha'shalom" at the end of Kaddish. However, although this is a proper practice, the Hazzan does not need to repeat this line if he mistakenly recited the usual text. (In fact, the word "Oseh" also equals 381, so this allusion is made even if the Hazzan forgets to recite "Ha'shalom.") Before reciting "Oseh Shalom," one should take three steps back, by first moving the left foot back such that the toes are aligned with the heel of the right foot, then moving the right foot such that the toes are aligned with the heel of the left foot, and finally moving the left back next to the right foot. One should then bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." Rav Haim Palachi (Turkey, 1788-1868) asserted that the correct way to divide this sentence is to pause after the word "Shalom," and then recite "Alenu Ve'al Kol Yisrael." This is in contrast to the common practice to recite "Hu Ya'aseh Shalom Alenu," and then "Ve'al Kol Yisrael." And the way we bow – bowing to the right for "Hu Ya'aseh Shalom Alenu," and then bowing to the center for "Ve'al Kol Yisrael," as explained – seems more consistent with the conventional practice of pausing between "Alenu" and "Ve'al Kol." It seems that according to Rav Haim Palachi, when bowing to the center, one must pause after the word "Shalom," before saying "Alenu." Summary: Before reciting "Oseh Shalom," one should take three steps back, bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." During the period from Rosh Hashanah through Yom Kippur, the word "Shalom" in "Oseh Shalom Bi'mromav" at the end of Kaddish is changed to "Ha'shalom." This change is made only by the Hazzan when he recites "Kaddish Titkabal" at Shaharit, Musaf and Minha.

For the last two weeks, I have been wearing this tallit. At Kiddush, both weeks, I have discovered that our congregation is very generous when it comes to offering feedback. People had opinions about the tallit which they shared promptly and candidly.Comments like: “What's with that new tallit? What is it? It doesn't really look like a tallit. Is it a shawl? Is it a scarf? Is it a new shawl, scarf type of tallit?”Or: “Rabbi, it doesn't sit right on you. It's lopsided.”Or a very generous offer of help: “Rabbi, can I give you a signal that your tallit is off, and that way, mid-sermon, you can make an adjustment?”Or: “The tallit must be a war tallit. That's it. It's dark. It's blue. This is a war footing tallit which you are wearing to show solidarity with the IDF and our American troops in combat.”So first of all, thank you. Thank you for noticing and offering your feedback. The truth is, the tallit is not new. It is an old tallit renewed. Many years ago, my in laws were on vacation in Hawaii. My father in love saw this fabric, it was a white fabric with bright blue stars. It was not a tallit. He just imagined that it could be. So he bought the fabric and took it back to Minneapolis, where he was a rabbi. He gave the fabric to a local tallit-maker and asked her to make it into a tallit. He used it as a specialty tallit, wearing it only on Pesach, Shavuot, and Sukkot, because it was fun, it was different, it was Hawaii, it was celebratory, it captured festival energy.When my father in love retired in 2004, he gave this tallit to me. I loved it so much, because it reminded me of him, that I wore it every Shabbat, every holiday, including the High Holidays. It was the one and only tallit I ever wore. Every Yom Kippur Shira and I would walk home and she would say: “My father's starry Hawaii tallit is not the right energy for Yom Kippur.” But I wore it anyway. At last the tallit got so tattered, torn and frayed beyond repair that I reluctantly concluded it was time to let it go. But Shira had heard of a local woman who is a tallit wizard. Shira gave this tallit wizard the tattered tallit and asked: Is there anything you can do with this? She worked on it for several weeks, and this is the result.The new tallit is different from the old tallit. It is not as big. It is a different color scheme. It is blue and blue instead of white and blue. But the core of the old is still in the new. It still has the bright stars that first captured my father in love's attention. And it is still a gift from my father in love, a generational and emotional connection.The truth is that all of us are on the verge of our own moment making something new out of something old; making something that is ours out of something that we inherited from our parents and grandparents.

The Mishna in Pirkeh Abot (3:16) teaches: "The shop is open, the shopkeeper gives on credit, the ledger is open, the hand writes, and whoever wishes to borrow may come and borrow." Meaning, G-d invited us to come and enjoy the blessings of the world, "on credit," even before we deserve them, though with the expectation that repay our "debt" through the performance of Misvot. The Megaleh Amukot (Rav Natan Neta Spira, Poland, 1584-1633) offers a deeper explanation of the Mishna's teaching, noting that the word "Hanut" ("shop") may be read as an acrostic for "Hodesh Nissan Ve'hodesh Tishri" – "the month of Nissan and the month of Tishri." During these two months in particular we are invited to "borrow," to receive great blessings from the Almighty that we do not necessarily deserve. These two months – Tishri, when we observe the Yamim Noraim, and Nissan, when we observe Pesach – are especially auspicious times when we are able to turn to Hashem in sincere prayer and have our wishes fulfilled. This connection between the months of Nissan and Tishri is discussed also by Rav Baruch of Medzhybizh (1753–1811), in explaining a verse in Parashat Bo ( 13:5) regarding the Pesach sacrifice: "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh" – "You shall perform this service in this month." Rav Baruch explains that the word "Zot" ("this") refers to Yom Kippur, when the Kohen Gadol would perform the special Aboda (service) in the Bet Ha'mikdash, which the Torah describes with the word "Zot": "Be'zot Yabo Aharon El Ha'kodesh" ("With this shall Aharon enter the Sanctuary" – Vayikra 16:3). The word "Zeh" (the masculine form of "Zot"), Rav Baruch says, refers to the month of Nissan, of which G-d declared, "Ha'hodesh Ha'zeh Lachem Rosh Hodashim" – "This month is for you the first of the months" (Shemot 12:2). Hence, when the Torah tells us, "Ve'abateta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh," it means that we should perform the service of "Ha'zot" – of Yom Kippur – during "Ha'hodesh Ha'zeh" – the month of Nissan. Just as the period of the High Holidays is a time for repentance and spiritual growth, so is the month of Nissan. Rav Baruch adds that the difference between the words "Zot" and "Zeh" shows us the difference between the Teshuba (repentance) of Tishri and the Teshuba of Nissan. In Kabbalistic teaching, the feminine form is associated with passivity and timidness, whereas the masculine form connotes assertiveness. Tishri is referred to with the feminine form, "Zot," because this is a time of fear and intimidation, when we repent because we are being judged. Nissan, however, is a time for "Teshuba Me'ahaba" – repentance out of love. This is a joyous, vigorous Teshuba, when we seek to grow out of a sense of excitement and enthusiasm, out of deep love for Hashem and a desire to draw closer to Him. The Abneh Nezer (Rav Avraham Borenstein of Sochatchov, Poland, 1838-1910) writes that the days of Nissan are especially precious, and every hour during this month is as valuable as an entire day in a different month. This is a month in which we can achieve greatness, and it behooves to take full advantage of this opportunity, and utilize our time during Nissan for intensive Torah learning, prayer, and spiritual growth.

Gettin' lit on 4/20 used to mean something special. And it will again.  So on this episode, to spark that return to glory, we're going to trace the origin story of our annual high holiday all the way back to its roots, as the singular creation of a small group of stoners on an epic quest way back in 1971.  That's right, it's time recount the epic story of the Waldos—but with a twist.  This year we're not just going to celebrate this unique history, we're also gonna make a pledge to not let 4/20 become commercialized and meme-ified. Instead we're gonna get together IRL to kickg it old school, sesh with our herb crews, and reflect on what this plant means tot us, and to the world.  PATREON Please ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠support Great Moments in Weed HIstory on Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Supporters get exclusive access to video versions of this podcast and private seshes, plus cool rewards like a signed book. And it truly helps us make the best show possible. EPISODE ARCHIVE Visit our podcast feed for 150+ episodes of Great Moments in Weed History, and subscribe now to get a new weekly podcast every Weednesday. 

Our practice follows the custom of the Arizal to remain sitting during Kaddish. Although Ashkenazim make a point of standing for Kaddish, Sephardic practice is to remain seated. The exception to this rule is the Kaddish recited before Barechu at the beginning of Arbit on Friday night, when many have the custom to stand. The Arizal taught that one should stand during this recitation of Barechu, as part of the extra Shabbat soul descends upon a person at this point. Therefore, since in any event one stands for Barechu, many have the custom to stand already during the Kaddish that precedes Barechu. As a general rule, however, Sephardic custom allows one to remain sitting for Kaddish. This applies only if a person was sitting before Kaddish began. If one was already standing when Kaddish starts, then he must remain standing. This was the practice of the Arizal. According to some Poskim, if one was standing when Kaddish began, then he must remain standing throughout the entire recitation of Kaddish. Others maintain that one must remain standing only until the Hazzan reaches "Da'amiran Be'alma Ve'imru Amen." Our custom follows a third opinion, that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that one may sit after he completes his "Yeheh Shemeh Rabba" response, which, according to our community's practice, ends with the words "Da'amiran Be'alma." Once a person completes his response, he may sit, even though the Hazzan has not yet reached "Da'amiran Be'alma." Some have the misconception that it is improper to sit before the Hazzan reaches "Da'amiran Be'alma," but in truth, one may sit once he reaches that point. On Friday night, the congregation stands during the recitation of Vayechulu and the Hazzan's recitation of "Me'en Sheba," which is then followed by Kaddish. In some synagogues, people rush to sit down after the Hazzan concludes "Me'en Sheba" (with the recitation of "Baruch Ata Hashem Mekadesh Ha'Shabbat"), before he begins Kaddish, so they would not have to remain standing during Kaddish. Some Hazzanim even pause before Kaddish to give the congregants the opportunity to sit before Kaddish. Hacham Ovadia Yosef writes that this is improper, as specifically rushing to sit down before Kaddish begins shows disrespect to Kaddish. He brings as an example a ruling of the Ma'amar Mordechai (Rav Mordechai Karmi, 1749-1825) regarding the situation of somebody standing next to a person who is about to begin the Amida. Halacha requires one to stand if the individual next to him is reciting the Amida, unless he was sitting before his neighbor began the Amida, in which case he may remain seated. The Ma'amar Mordechai writes that one who is standing and sees that the person next to him will soon begin the Amida should not rush to sit down so he would not need to remain standing. By the same token, Hacham Ovadia writes, it is inappropriate to specifically rush to sit down before Kaddish in order to avoid having to stand during Kaddish. During Arbit, one may remain seated during the recitation of the Kaddish that precedes the Amida. Since one is already seated during Hashkibenu, he may remain seated for Kaddish, and then stand for the Amida prayer. On days when Tahanunim are not recited after the Hazzan's repetition of the Amida, and only the brief "Yehi Shem" recitation precedes Kaddish, it is proper to remain standing for Kaddish. Some people mistakenly think that they may sit down for Kaddish – even though they had been standing before Kaddish began – if the Hazzan sings the Kaddish and thus prolongs its recitation. This is incorrect; one must remain standing even if the Hazzan sings the Kaddish. However, the Poskim write that if the Hazzan knows that people are standing, he should ensure not to prolong the recitation of Kaddish, in order not to overburden the congregation by making them remain standing for several minutes. This Halacha alerts us to the care that must be taken to avoid "Tirha De'sibura" – causing the congregation even minor inconvenience. If Hazzanim are discouraged from prolonging the Kaddish recitation by several minutes when people are standing, then this shows us the sensitivity that Halacha requires toward the congregation. In fact, a well-known Hazzan told me that when he led the service on the High Holidays in Hacham Ovadia Yosef's synagogue, and he wanted to sing a special melody for Birkat Kohanim that was traditionally sung in Jerusalem communities, Hacham Ovadia instructed him not to. He explained that it would be inconsiderate to overburden the congregation who are standing during Birkat Kohanim – especially on Yom Kippur, when the people are fasting – by prolonging this part of the service. Unfortunately, it has become common to sing a great deal at Huppa ceremonies, which causes a great deal of inconvenience to the guests, and this practice should be discouraged. Summary: Sephardic custom is to remain seated during Kaddish. If one was standing before Kaddish began, then he must remain standing until he completes his "Yeheh Shemeh Rabba" response, through "Da'amiran Be'alma," at which point he may sit, even if the Hazzan has not yet reached "Da'amiran Be'alma." A Hazzan who knows that people are standing for Kaddish should not prolong the Kaddish recitation. It is improper to rush to sit down before Kaddish to avoid having to remain standing.

What gift do you get the Denverite who seems to have everything? Or your friend who suddenly became a minimalist and has, like, no material possessions? Fear not, the Mile High is filled with exciting and unique potential gifts — from newly released books from great local authors to quirky classes they can take! Host Bree Davies is joined by producer Olivia Jewell Love and content creator/political candidate Rayna Kingston to share recommendations for some of the best gifts you can find around Denver this holiday season.  Help us hit the goal for our year-end membership drive! You'll get more from City Cast Denver when you become a City Cast Denver Neighbor. Enjoy perks like ad-free listening, invitations to members only events and more. Join now at https://membership.citycast.fm  Vote for the finalists of the Denver-est Denver Awards! Your vote will determine the winners of Best Artist, Best Small Business, Biggest Win, and more. And don't forget to buy your ticket to the show on Dec. 18 and see the winners announced live on stage at The Oriental Theater. Vote here and get your tickets now! Where do you like to shop local for holiday gifts? We want to hear from you! Text or leave us a voicemail with your name and neighborhood, and you might hear it on the show: 720-500-5418 Rayna mentioned these thrifting accounts for bundled gifts: @thriftgirlieclub and @cherrypickedthreads_. Olivia mentioned some of the neurodivergent friendly programming happening at the Autism Community Store.  For even more news from around the city, subscribe to our morning newsletter Hey Denver at denver.citycast.fm. Follow us on Instagram: @citycastdenver Chat with other listeners on reddit: r/CityCastDenver Support City Cast Denver by becoming a member: membership.citycast.fm Learn more about the sponsors of this December 11th episode: Denver Health Colfax Ave BID Babbel - Get up to 55% off at Babbel.com/CITYCAST Aura Frames - Use code CITYCAST for $35 off Looking to advertise on City Cast Denver? Check out our options for podcast and newsletter ads at citycast.fm/advertise

Welcome to Dennis Prager’s Timeless Wisdom. Each Monday through Saturday, you’ll hear some of Dennis’s best lectures, talks, and series—with brief commercial breaks. To get the ad-free version of this podcast, and to access the full library of lectures, talks, and shows, visit dennisprager.com. On Today’s Show: In between the end of the Yom Kippur morning and afternoon services there is a long break. Dennis entertains questions on a wide range of issues from how he got into radio to kindergarten graduations and pretty much everything in between. His answers are both profound and very funny.See omnystudio.com/listener for privacy information.

Welcome to Dennis Prager’s Timeless Wisdom. Each Monday through Saturday, you’ll hear some of Dennis’s best lectures, talks, and series—with brief commercial breaks. To get the ad-free version of this podcast, and to access the full library of lectures, talks, and shows, visit dennisprager.com. On Today’s Show: You think your family is dysfunctional? You have nothing on the families of the first book of the Bible! Dennis offers profound lessons from the Genesis family tree that can help us with our own family problems.See omnystudio.com/listener for privacy information.

Welcome to Dennis Prager’s Timeless Wisdom. Each Monday through Saturday, you’ll hear some of Dennis’s best lectures, talks, and series—with brief commercial breaks. To get the ad-free version of this podcast, and to access the full library of lectures, talks, and shows, visit dennisprager.com. On Today’s Show: Mainstream Judaism and Christianity appear to be in a steep decline. The fastest growing group is the Nones, people who believe in no religion. Why is that? And why is it suggestive of what ails the contemporary western world? What can be done to reverse the trend?See omnystudio.com/listener for privacy information.