Podcasts about Karpas

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

Inner Wisdom of Pesach: Karpas /Yachatz /כרפס יחץ (Simonei HaSeder Lecture 3)

Learn More About Passover http://www.jewishndg.com/passoverChabad NDG Passover 2024 http://www.jewishndg.com/sederYou can sponsor a needy person or family this Passover. They need your support, it goes a long way!  https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=9I made a special Haggadah that will help you go through the Seder step-by-step by yourself without any previous knowledge of the ability to read Hebrew. https://www.jewishndg.com/media/pdf/1153/hmhQ11536358.pdfIf you would like to sell your Chametz for the privacy of your own home http://www.jewishndg.com/holidays/passover/sell_chometz_cdo/jewish/Sell-Your-Chametz-Online.htmSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

Unlock the secrets of the Torah's timeless wisdom as we explore its profound implications with esteemed rabbis like Rabbi Danny Masri, Rabbi Bucsko, and Rabbi David Spetner. Journey with us to Mount Sinai, where we unravel the enigmatic line in the Pesach Haggadah's Dayenu, pondering the meaning behind standing at Sinai without receiving the Torah. With insights from the late Rosh Yeshiva of Neri Yisroel and the Sfas Emes, we discuss the concept of the Torah as the world's blueprint, emphasizing its existence before it was formally given at Sinai and its role as the universe's spiritual foundation.Experience the power of unity as we reflect on stories shared by Rabbi Tzvi Kushalevsky and Rabbi Matisyahu Salamon. Discover how unparalleled unity was essential for receiving the Torah at Sinai, with each soul representing a letter in it. Rabbi Solomon's tale of compassion and community support showcases the depth of unity within the Jewish faith, as he exemplifies kindness to a mourning family amid personal celebrations. This episode captures the essence of collective readiness, highlighting how harmony and support form the bedrock of Jewish communal life.Reflect on the deeper meanings of Passover traditions, from the symbolism of karpas to Joseph's journey from slavery to power. Through contributions from Rabbeinu Bachya and Rashi, we connect the themes of unity and redemption, emphasizing hope and growth through adversity. As we prepare for redemption and the Messiah's arrival, gain insights from figures like the Chofetz Chaim on practical steps and perspective changes needed for a meaningful Pesach. Join us for an episode filled with reflections and inspirations, guiding us toward a hopeful future.Hosts: Rabbi Aryeh Wolbe, Rabbi Yaakov Wolbe, Rabbi Chaim BucskoGuests: Rabbi Danny Masri and Rabbis Spetner and Heinemann from the Cincinnati Kollel_____________Recorded in the TORCH Centre - Studios (A) in Houston, Texas on March 27, 2025 with Audio Engineer: Shlomo WolbeReleased as Podcast on March 31, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Torah, #TimelessWisdom, #Rabbi, #PesachHaggadah, #MountSinai, #Unity, #Blueprint, #RoshYeshiva, #NerYisroel, #SfasEmes, #JewishCommunity, #Redemption, #Passover, #Symbolism, #Karpas, #Joseph, #Coronation, #Maimonides, #Kabbalists, #SaltWater, #Haroset, #Love, #Unity, #Cycles, #UpsandDowns, #SederPlate, #Egg, #Mordechai, #Purim, #Messiah, #Nisan, #Adar, #Exodus, #JewishPeople, #Miracles, #Preparation, #Israel, #ChafetzChaim, #Pesach, #Guidance ★ Support this podcast ★

Inner Wisdom of Pesach: ורחץ/כרפס /Urchatz /Karpas (Simonei HaSeder. Lecture 2)

Join host Brent Peterson as he talks with Peter Karpas, CEO of Bold Commerce, about the often-overlooked world of checkout optimization. Discover why merchants are afraid to touch their checkout process and how Bold Commerce helps them overcome this fear to unlock significant revenue growth.Peter shares insights on the "checkout power trio" - conversion, average order value, and lifetime value - and emphasizes the need for a holistic approach beyond conversion rates alone. He reveals surprising examples of how personalization and A/B testing can drastically improve checkout performance.Learn how Bold Commerce's composable and headless checkout solutions empower merchants to create custom experiences that cater to their specific needs. Gain valuable insights into the evolving landscape of checkout optimization and what trends to expect in the coming year.This episode is a must-listen for anyone involved in ecommerce who wants to transform their checkout from a point of friction into a revenue-generating powerhouse!Key Topics:Checkout OptimizationPersonalizationA/B TestingComposable CommerceHeadless CheckoutBold Commerce

Learn More About Passover http://www.jewishndg.com/passoverChabad NDG Passover 2024 http://www.jewishndg.com/sederYou can sponsor a needy person or family this Passover. They need your support, it goes a long way!  https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=9I made a special Haggadah that will help you go through the Seder step-by-step by yourself without any previous knowledge of the ability to read Hebrew. https://www.jewishndg.com/media/pdf/1153/hmhQ11536358.pdfIf you would like to sell your Chametz for the privacy of your own home http://www.jewishndg.com/holidays/passover/sell_chometz_cdo/jewish/Sell-Your-Chametz-Online.htm----Contact Rabbi Bernath via http://www.theloverabbi.comDonate and support Rabbi Bernath's work http://www.jewishndg.com/donateSign up for Rabbi Bernath's Relationships Podcast https://anchor.fm/the-love.../episodes/Love-Rabbi-QA-ecpnteSign up for Rabbi Bernath's Kabbalah Podcast  https://anchor.fm/kabbalahforeveryoneFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbiSupport the showDonate Here | https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=36 Donate Here in US dollars https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=15

The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that on the night of the Seder, a great spiritual light descends from the heavens as a result of the Misvot that we perform. Although we always bring down spiritual light through our performance of Misvot, the Arizal explained that the lights come down on the night of the Seder in a special way. Normally, the lights of "Katnut" ("youth") descend first, before the lights of "Gadlut" ("adulthood"). (More specifically, there is first "Katnut Rishon" and then "Gadlut Rishon," which is followed by "Katnut Sheni" and then "Gadlut Sheni.") On Pesah, however, it is reversed: the great lights of "Gadlut" come down before the smaller lights of "Katnut." It is explained that the order is reversed on this night because it had to be reversed at the time of Yesi'at Misrayim (the Exodus from Egypt). If the smaller lights would have descended first, the negative spiritual forces in Egypt, which were exceptionally powerful, would have been able to withstand this power. G-d therefore sent down the great lights of "Gadlut" first, which the negative spiritual forces were unable to withstand, and this phenomenon repeats itself each year on the night of the Seder, when we commemorate Yesi'at Misrayim. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai (Shana Rishona, Parashat Sav; listen to audio recording for precise citation), explains the deeper meaning of the Ma Nishtana on the basis of this concept. He writes that the lights of "Gadlut" come down to the Seder table through the recitation of Kiddush, and then when we dip the Karpas, the "Katnut" lights come down. The children, who are "Ketanim" ("minors") and thus sense the reversal of the sequence of "Gadlut" and "Katnut," ask why things are different on this night, how it is possible for the "adult" lights to come before the "child" lights, resembling an adult turning into a child. The answer to this question is "Abadim Hayinu Le'Pharaoh Be'Misrayim" – we were slaves of Pharaoh in Egypt, a place with a very strong "Kelipa" ("outer shell"), meaning, powerful negative forces. The impurity in Egypt was so strong that if G-d had not redeemed us on the night of Pesah, we would still be there even today. We therefore needed the unusual sequence of "Gadlut" before "Katnut" to break those forces and enable us to leave, and this sequence occurs again each year when we fulfill the Misvot of Pesah. One might naturally wonder whether the child at the Seder is really aware of this sequence of spiritual lights at the Seder, such that he can ask this question. Many adults cannot comprehend these esoteric concepts, and certainly these topics lie well beyond the grasp of the young child asking the Ma Nishtana. The Ben Ish Hai writes that Hazal nevertheless established that the child should ask this question because his soul indeed understands these concepts and senses the changes that occur on the night of the Seder. The soul of a "Katan," a child, is especially sensitive to the "Katnut" lights and detects that the "Gadlut" lights come first on this night. Indeed, the Gemara in Masechet Megila (3) comments that oftentimes a person's soul is able to discern things which we are not consciously able to perceive. The Ben Ish Hai's comments emphasize the depth and significance of each word of the Haggadah, and even the section which is read by the young children. This is why we make the children recite the Ma Nishtana, as this recitation, whereby the children involve themselves in deep concepts, serves as a Tikkun (rectification) of their souls. And thus we should be aware that beyond the straightforward meaning of the text of the Haggadah, there are many additional layers of depth and profundity which lend to this night a special dimension of spiritual significance.

Why do we wash our hands before Karpas? We will present two very different answers to this question, and discuss their impact on Urchatz customs. Join Rabbi Uri Cohen in exploring this enigmatic Seder step. Access our full pre-Pesach Seder 2024 special program schedule HERE.

Kilometry dlouhé liduprázdné pláže, hedvábný písek, křišťálově čisté teplé moře. Takových míst nezbylo ve Středozemním moři moc. Dříve krásná pobřeží většinou podlehla choutkám developerů. A choutky mají i na Kypru. Jeho nejvýchodnější cíp, poloostrov Karpas, ale zatím odolává. Milovníci přírodního pobřeží si tam zatím můžou užívat rajského koutu Středomoří a ubytovat se tak, aby místní přírodě neškodili.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

In this episode of Own Your Commerce, host Jay Myers engages in a captivating conversation with Peter Karpas, CEO of Bold Commerce. The duo delves deep into the intricate world of ecommerce checkout, unveiling Bold Commerce's approach to transformation. Peter shares insights into his journey, the mission behind Bold Commerce, and why checkout is the heart of ecommerce success. They explore the challenges of the current checkout landscape, introduce the concept of Third Generation Checkout, and shed light on the  Checkout Flows. From composable commerce to actionable strategies for brands, Peter guides listeners through the evolution of checkout. Unplugged anecdotes and memorable takeaways make this episode an enlightening journey toward optimizing profitability through innovative checkout experiences. Some of the topics we discuss are: The Checkout Revolution: Redefining ecommerce Landscape: Peter Karpas shares his journey to becoming the CEO of Bold Commerce and sheds light on the state of checkout today, including its challenges and the distinction between exceptional and lackluster checkout experiences. Unlocking Third Generation Checkout and Checkout Flows:The groundbreaking concept of Third Generation Checkout is introduced, along with the power trio framework that aims to transform the way brands approach checkout. Actionable Insights for a Checkout-Optimized Future: Practical steps are outlined for brands looking to enhance their checkout experiences and prevent revenue loss during the checkout process. Also mentioned in the podcast: Adam Grant, AfterPay, Amazon, American Express, Apple Pay, Buds Art Books, Etail, Ferrari, Gartner, Indigo - Chapters, Instagram, Intuit, Klarna, MACH Alliance, Magento, Mastercard, Meta, Oracle, Paypal, Product Rebels, Procter and Gamble, Shoptalk, Sezzle, Stewart NG Books, Tiktok, Visa, Vista Print, Xero.

The Morning Worship Service at Plainfield Christian Church in Comstock Park, MI Preacher: Bruce Wilson Youth Minister: Brady Jester Children's Minister: Wade Harrier Worship Leader: Katie Winstanley Learn more at https://www.pccmi.org/ Songs: CCLI #2228009 Sermon: The Chronological Life of Christ #154 The Final Week The Lord's Supper Scripture: Matthew 26:26-29 Notes: The purpose of this meal was not to eat food, but to establish a memorial. This meal was not primarily for the body; it was primarily for the memory. I. Never Forget The Love God Has For Us Galileans celebrated on Thursday because they marked the Passover day from sunrise to sunrise. Judeans celebrated on Friday because they marked the Passover from sunset to sunset. This day was a graphic reminder of how terrible sin is, and how much God loves His people. II. Never Forget The Life Christ Gave For Us • The Passover Table would be set with the Seder Plate containing: • Karpas – a green vegetable (usually parsley) dipped in salt water near the beginning of the meal symbolizing spring and rebirth • Haroset – a mixture of chopped apples, nuts, wine, and spices symbolizing the mortar the slaves had to make for the bricks in Egypt • Maror – the bitter herbs (usually horseradish) to symbolize the bitterness of slavery • Beitzah – roasted eggs to symbolize the festival of sacrifice • Zeroa – a roasted bone, usually a shank bone to represent the roasted lamb • Salt Water as a symbol of the tears of slavery • Beside the Seder plate would be Matzot: three pieces of unleavened bread in a Matzah Cover with 3 compartments. The Passover meal included four cups, each of which stood for one line from Exodus 6:6-7. The Cup of Sanctification —- “I will bring you out” The Cup of Deliverance/Plagues/Judgment —- “I will deliver you” The Cup of Redemption/Blessing —- “I will redeem you” The Cup of Praise/Hope/Kingdom/Salvation/Restoration —- “I will take you for My people”

The Morning Worship Service at Plainfield Christian Church in Comstock Park, MI Preacher: Bruce Wilson Youth Minister: Brady Jester Children's Minister: Wade Harrier Worship Leader: Katie Winstanley Learn more at https://www.pccmi.org/ Songs: CCLI #2228009 Sermon: The Chronological Life of Christ #154 The Final Week The Lord's Supper Scripture: Matthew 26:26-29 Notes: The purpose of this meal was not to eat food, but to establish a memorial. This meal was not primarily for the body; it was primarily for the memory. I. Never Forget The Love God Has For Us Galileans celebrated on Thursday because they marked the Passover day from sunrise to sunrise. Judeans celebrated on Friday because they marked the Passover from sunset to sunset. This day was a graphic reminder of how terrible sin is, and how much God loves His people. II. Never Forget The Life Christ Gave For Us • The Passover Table would be set with the Seder Plate containing: • Karpas – a green vegetable (usually parsley) dipped in salt water near the beginning of the meal symbolizing spring and rebirth • Haroset – a mixture of chopped apples, nuts, wine, and spices symbolizing the mortar the slaves had to make for the bricks in Egypt • Maror – the bitter herbs (usually horseradish) to symbolize the bitterness of slavery • Beitzah – roasted eggs to symbolize the festival of sacrifice • Zeroa – a roasted bone, usually a shank bone to represent the roasted lamb • Salt Water as a symbol of the tears of slavery • Beside the Seder plate would be Matzot: three pieces of unleavened bread in a Matzah Cover with 3 compartments. The Passover meal included four cups, each of which stood for one line from Exodus 6:6-7. The Cup of Sanctification —- “I will bring you out” The Cup of Deliverance/Plagues/Judgment —- “I will deliver you” The Cup of Redemption/Blessing —- “I will redeem you” The Cup of Praise/Hope/Kingdom/Salvation/Restoration —- “I will take you for My people”

Why do we even have a Ke'arah to begin with? Why can't we just leave the Maror and Karpas in the kitchen until we're ready for them? What else is on the plate and why?

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909; listen to audio recording for precise citation) observes that there are those who place the Masa and the other "Simanim" at the Seder – the Zero'a, Karpas, Marror, and so on – directly on the table, rather than on a separate plate. He writes that this is incorrect. The Ke'ara, or Seder plate, is one of the sacred utensils that must be used at the Seder, and, according to Kabbalistic teaching, it corresponds to the concept of "Malchut." One must therefore ensure to use a Seder plate, rather than placing the special foods directly on the table.The Ben Ish Hai records the custom among the "Hasidim Ve'ansheh Ma'aseh" (exceptionally pious Jews) to kiss the two "Ke'zetim" of Masa with which they fulfill the Misva of Masa at the Seder, and the Masa eaten for the Afikoman. This custom, he explains, serves to demonstrate our love for the Misva, similar to the custom of the Shela (Rabbi Yeshayahu Horowitz, 1565-1630) to kiss one's Sisit. After one recites the Berachot of "Ha'mosi" and "Al Achilat Masa" at the Seder, he should first immediately eat some of the Masa, so as not to make any interruption in between the Beracha and the eating, and then kiss the Masa. It should be noted that the Kabbalists describe Masa as "the bread of Emuna," capable of infusing a person with a special degree of faith in Hashem. Masa is also described as "Nahama D'asvata" – "bread of healing," as it has the capacity to bring a person spiritual and physical healing. As such, it is a proper practice to kiss the Masa to demonstrate our love and affection for this special Misva.The Ben Ish Hai writes that when we reach the passage in the Haggada of "Dam Ve'esh Ve'timrot Ashan," someone should hold an especially designated basin, and we pour three drops of wine from our cup into the basin (one for "Dam," a second for "Va'esh," and the third while reciting "Ve'timrot Ashan"). We then pour one drop for each plague as we list the ten Makkot (plagues), and then another three drops when we recite the acrostics "Dasach," "Adash" and "Be'ahab." One should pour a larger amount of wine for the final pouring when reciting "Be'ahab." The sixteen pourings, the Ben Ish Hai writes, correspond to the fourteen joints on the hand, the palm, and the forearm, which has significance according to Kabbalistic thought.It is customary not to look at the basin, or at the drops of wine while one pours, and to instead turn his head away. Some have the custom to proclaim "Rahamana Yasilan" ("the Almighty should save us") after mentioning each plague.The Ben Ish Hai writes that the utensil into which we pour the wine while listing the plagues should be slightly broken; it should not be a proper, elegant utensil. If one does not have a broken utensil, he should break a utensil before Yom Tob. The Ben Ish Hai cites this custom from the Siddur of Rabbi Zalman. He adds that this utensil should not be rinsed before it is used for this purpose, in contrast to the cup used for Kiddush, which must be rinsed before Kiddush. The utensil used for the drops of wine poured during the listing of the plagues should be used in its present state even if it is dirty, and should not be first rinsed.Summary: One must ensure to use a Seder plate at the Seder, and not to place the special foods directly on the table. There is a custom to kiss the Masa with which one fulfills the Misva of Masa at the Seder. One should pour sixteen drops of wine into a basin during the section of the ten plagues – three when reciting "Dam Va'esh Ve'timrot Ashan," ten during the ten plagues, and three for "Dasach Adash Be'ahab." For the final pouring, one should pour more wine than he does for the others. The basin used for this purpose should be slightly broken, and should not be rinsed before it is used.

Five Misvot apply on the night of Pesah nowadays, two on the level of Torah obligation, and three on the level of Rabbinic enactment. The obligation to eat Masa and the obligation of Sippur Yesi'at Misrayim (telling the story of the Exodus) are required even nowadays on the level of Torah law; on the level of Rabbinic enactment, we are obligated to eat Marror, drink four cups of wine, and eat Haroset. In addition to these five Misvot, the Sages established numerous customs that should be followed on the night of the Seder, some to commemorate the Korban Pesah and Hagiga offering which were brought on Ereb Pesah in the times of the Mikdash, and others to arouse the interest and curiosity of the children.Even if one is studying Torah in the Bet Midrash when Pesah begins, he must interrupt his learning in order not to delay the Seder. One should recite Arbit immediately at nightfall, and then proceed home to begin the Seder. It is not proper to sit to learn Torah after Arbit before starting the Seder, and it goes without saying that one should not converse in other matters after Arbit instead of proceeding immediately to the Seder. The Seder should not be delayed, so that the children will be awake and interested.Some have the custom to immerse in a Mikveh before the Seder, due to the special Kedusha of the Seder. Many have the custom to immerse on Ereb Pesah, and the immersion of Ereb Pesah certainly suffices for the Seder.Before beginning the Seder, it is appropriate to take a few moments to engage in retrospection, contemplate the misdeeds that one has committed, and resolve in his mind never to repeat those acts. The students of the Ba'al Shem Tob (Rabbi Yisrael Ba'al Shem Tob, 1698-1760) taught that it is proper to contemplate thoughts of Teshuba (repentance) before performing a Misva, and this certainly would apply before the Seder.Men, women and children should attend the Seder dressed in their finest attire, as an expression of our celebration of freedom. Abarbanel (Spain, 1437-1508) was of the opinion that when the Haggadah tells of five Rabbis who conducted the Seder "Bi'Bneh Berak," it refers not to a place called "Beneh Berak," but rather to "Begadim Mabrikim" – "shiny garments." They were adorned in special clothing in honor of the Seder, as is required. This applies to women, as well, and all the more so, as it was in the merit of the righteous women of Beneh Yisrael that our nation was redeemed from Egypt. Women should thus attend the Seder in fine clothing and jewelry in honor of the special occasion.There is a Misva to distribute treats to the children at the Seder in order to keep them awake, and to arouse their curiosity, as they will naturally wonder why on this night their parents are giving them treats before the meal. Some distribute the treats before the Seder, whereas others do so before "Ha Lahma Anya."The one who leads the Seder should make a point of announcing before every Misva at the Seder that everyone should have in mind to fulfill the Misva. Before each of the four cups of wine, for example, he should remind the people at the Seder to have in mind to fulfill the Misva of "Arba Kosot." This applies to all the Misvot, including Masa, Marror, and Sippur Yesi'at Misrayim. Likewise, he should remind the people at the Seder that they must drink at least a "Rob Rebi'it" – 1.6 oz. – in one shot for each of the four cups of wine. Preferably, one should drink the entire cup, but one must drink at least 1.6 oz. all at once.When one returns home from the synagogue on the night of Pesah, he should enter the home and warmly greet his family members with a pleasant countenance in order to put them in a festive mood as is befitting of the occasion.It is customary in our community to chant all the "Simanim" – meaning, "Kadesh," "U'rhatz," "Karpas," etc. – at the beginning of the Seder, and then again before we proceed with each Siman. Before Maggid, for example, we chant the names of all the "Simanim," and then we begin chanting them again until "Maggid," and then we stop there. There is deep significance to the names of the Simanim, and thus one should not belittle this time-honored practice of chanting the names of the Simanim at the Seder.

Learn More About Passover http://www.jewishndg.com/passoverChabad NDG Passover 2023 http://www.jewishndg.com/sederYou can sponsor a needy person or family this Passover. They need your support, it goes a long way!  https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=9I made a special Haggadah that will help you go through the Seder step-by-step by yourself without any previous knowledge of the ability to read Hebrew. https://www.jewishndg.com/media/pdf/1153/hmhQ11536358.pdfIf you would like to sell your Chametz for the privacy of your own home http://www.jewishndg.com/holidays/passover/sell_chometz_cdo/jewish/Sell-Your-Chametz-Online.htmContact Rabbi Bernath via http://www.theloverabbi.comDonate and support Rabbi Bernath's work http://www.jewishndg.com/donateSign up for Rabbi Bernath's Relationships Podcast https://anchor.fm/the-love.../episodes/Love-Rabbi-QA-ecpnteSign up for Rabbi Bernath's Kabbalah Podcast  https://anchor.fm/kabbalahforeveryoneFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbiSupport the show

Dietary Needs at the Seder: Shiurim; Four Cups / Daled Kosos; Matzah; Marror; Charoses; Karpas; Shulchan Oreich. See Rabbi Cohen's seforim at www.kashrushalacha.com

Hagada de Pessah Karpas : du céleri trempé by Rav David SHOUSHANA

At this point in the seder we eat something to which we say the bracha ‘Borei P'ri HaAdama‘. It could be a potato, parsley, pineapple, or banana. Join Rabbi Daniel Korobkin as he explores the deeper meaning of karpas and grounding ourselves before leaving Mitzrayim.

In our next section, we will study the Laws of Pesach based on the teachings of Rav Eliezer Melamed Shlit"a. Today we will learn about eating Karpas at the Seder.

In our next section, we will study the Laws of Pesach based on the teachings of Rav Eliezer Melamed Shlit"a. Today we will learn about the first washing of the hands - Urchatz - before eating Karpas at the Seder.

The Poskim discuss whether reciting a Beracha Aharona of Boreh Nefashot cancels the original Beracha. This applies to a case where one explicitly intended to continue eating over an extended period, and he recited the Boreh Nefashot not to signify the end of his eating, but to avoid an interval of 90 minutes since he last ate, which revokes his ability to recite it. This is a common occurrence when people snack throughout the night while learning, such as on Shabuot and Hoshana Rabbah. When they make the original Beracha, they intend to eat and drink continuously, yet they may have to make a Boreh Nefashot in the middle. The question is whether a new Beracha must be recited when he continues eating. The Meoreh Ohr says a tremendous Hidush: The Boreh Nefashot does not cancel the original Beracha, and he may continue eating or drinking without a new Beracha. The problem with his position is that he does not bring any source or proof for his ruling. On the contrary, the Poskim rebut his position with a proof from the Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) in Hilchot Pesach. There, the Hafetz Haim explains that the reason one should eat less than a Kezayit of Karpas is to avoid having to make a Boreh Nefashot afterward, which would force him to make a new Beracha of Ha'adamah on the Maror. Thus, it is apparent that the Boreh Nefashot does cancel out the original Beracha. This is the opinion of Hacham Ovadia.SUMMARYEven if one made a Beracha with intent to continue eating, he must make a Boreh Nefashot before 90 minutes elapse from his last sip, and that cancels the original Beracha, forcing him to make new Berachot before he continues eating.

Why do we wash for Karpas?

The Yalkut Reubeni raises a question that sometimes gets overlooked at the Seder, when we celebrate the Exodus of Egypt: why did we need to be slaves in the first place? Why did G-d subject Beneh Yisrael to slavery and oppression before miraculously redeeming them? The Yalkut Reubeni answers that the Egyptian bondage was a punishment "Midda Ke'negged Midda" ("measure for measure") for the sin of Mechirat Yosef – the sale of Yosef as a slave. Since the brothers sold Yosef as a slave to Egypt, the nation endured slavery in Egypt. A number of allusions to this cause of the Egyptian slavery can be found in the Seder. We begin Maggid – the section in which we tell about the Exodus – by pointing to the Masa and announcing, "Ha Lahma Anya Di Achalau Abhatana" – "This is the bread of poverty which our forefathers ate" when they were slaves in Egypt. We then proceed to announce that anyone who is hungry, and in need of a meal, is invited into our homes to join us at the Seder. We recognize that our ancestors ate the "bread of poverty," suffering oppression and deprivation, because of the sin of baseless hatred. Rav Haim Vital (1543-1620) taught that a single Mahloket – fight with a fellow Jew – has the effect of denying a person one hundred opportunities to earn a living. Strife and discord are so destructive that even a single fight can block the path to one hundred sources of income which would otherwise be available. We begin the Seder by acknowledging that our ancestors suffered the "bread of poverty" because of their hatred toward their brother – and we seek to rectify this ill by extending an invitation to all our fellow Jews in need of assistance. Another allusion is the Karpas – the vegetable that we dip in liquid and then eat after Kiddush at the Seder. Rabbenu Manoah (13th century), in his commentary to the Rambam's Mishneh Torah (Hilchot Hametz U'masa 8:2), writes that this custom commemorates the dipping of Yosef's special cloak in goat's blood. The Torah tells that Yaakob made for Yosef a "Ketonet Pasim" ("striped tunic"), and Rashi explains this term as related to the word "Karpas," which is listed as one of the luxurious materials with which Ahashverosh adorned his palace (Ester 1:6). This special garment aroused the brothers' jealousy, eventually leading to the great sin of Mechirat Yosef. After Yosef was sold, they dipped the "Ketonet Pasim" in blood to make it appear as though Yosef had been attacked by an animal. We thus dip the Karpas – a symbol of Yosef's garment – to commemorate the brothers' hatred which resulted in our ancestors' bondage in Egypt. The Midrash relates that on the eve of the Exodus, the firstborns of Egypt mounted a revolt, triggering a bloody civil war. Moshe had accurately predicted nine plagues, and so after he predicted the tenth, the plague of the firstborn, the firstborns sought to save their lives by taking up arms and waging war against their government, which stubbornly refused to allow Beneh Yisrael to leave and thus brought calamity and devastation upon the people. Rav Yehezkel Landau of Prague (1713-1793) explains this incident based on the notion that when Beneh Yisrael rises, their enemies fall, and vice versa. On the eve of the Exodus, Beneh Yisrael rectified the sin of baseless hatred, bonding together with mutual love, respect and harmony. The consequence of their unity was the disunity of their foes, and thus Egyptian society was torn asunder by strife and civil war. As we celebrate the great miracle of Yesiat Misrayim, let us also be mindful of its cause, and commit ourselves to avoid conflict and strife, to treat our fellow Jews with kindness, warmth and sensitivity despite our differences and our grievances. Just as our ancestors came together in peace and unity at the time of Yesiat Misrayim, so must we join together as we commemorate this event, and so that we may be deemed worthy of our final redemption, speedily and in our days, Amen.

When the Pesah Seder is held on Mosa'eh Shabbat, a special Kiddush is recited, one which incorporates Habdala. The sequence of this Kiddush is known by the acrostic "Yaknehaz," which stands for:1) Yayin – the Beracha over the wine ("Boreh Peri Ha'gefen");2) Kiddush – the regular Beracha of Kiddush ("Asher Bahar Banu");3) Ner – the Beracha over the candle ("Boreh Me'oreh Ha'esh");4) Habdala – the Beracha of "Ha'mabdil," concluding with "Ha'mabdil Ben Kodesh Le'kodesh";5) Zeman – the Beracha of "She'hehiyanu."Maran (Rav Yosef Karo, author of the Shulhan Aruch), in his Bet Yosef (Orah Haim 473), tells that one of the Rishonim, the Orhot Haim, once mistakenly recited the standard Kiddush on the night of the Seder, forgetting that it was Mosa'eh Shabbat, and so he did not recite Habdala. He did not realize his mistake until the middle of the Maggid section. The Bet Yosef rules that in such a case, one should complete Maggid, through the recitation of the Beracha of "Ga'al Yisrael," and then recite Habdala. He should not interrupt Maggid to recite Habdala, and should instead recite it after "Ga'al Yisrael."The Bet Yosef does not clarify, however, how precisely the Habdala is recited, whether it is recited over the same cup of wine as the cup over which one recites "Ga'al Yisrael." Hacham Ovadia Yosef, in his Teshubot Hazon Ovadia, writes that there are two options. One possibility is to use two cups, which might, at first glance, be preferable, in order to avoid the Halacha of "En Osin Misvot Habilot Habilot" – we do not combine Misvot into a single "bundle." Seemingly, using a single cup of wine for two distinct Misvot – the second of the four cups at the Seder, and Habdala – violates this rule. If so, Hacham Ovadia writes, then one should recite "Ga'al Yisrael" over one cup, put it down, and then pick up a second cup for Habdala, over which he recites the Beracha over the candle and "Ha'mabdil" (concluding "Ha'madil Ben Kodesh Le'kodesh"). He does not have to recite "Boreh Peri Ha'gefen," as this Beracha had been recited at Kiddush. At this point he drinks a Rebi'it from the Habdala cup, and then drinks a second Rebi'it from the other cup.However, Hacham Ovadia rules that this is not necessary, as it is permissible to recite "Ga'al Yisrael" and Habdala over the same cup of wine. The Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), in Hilchot Shabbat (29), rules that the principle of "En Osin Misvot Habilot Habilot" applies only when one seeks to combine two Torah obligations together. In the case under discussion, both the requirement of reciting Habdala over a cup of wine and the obligation of the four cups at the Seder were enacted by the Sages, and do not constitute Torah obligations. As such, the rule of "En Osin Misvot Habilot Habilot" does not apply. Therefore, one may simply recite "Ga'al Yisrael" and then Habdala over the same cup of wine, and then drink.Hacham Ovadia further notes that one should recite "Boreh Me'oreh Ha'esh" over a flame as soon as he realizes his mistake, during Maggid, rather than waiting until after Maggid to recite this Beracha with Habdala.If one remembered his mistake before eating Karpas, then he should recite Habdala at that point. Since one may not eat on Mosa'eh Shabbat before reciting Habdala, one who neglected to recite Habdala with Kiddush and remembers afterward should recite Habdala before eating the Karpas. Even though one will then be drinking an additional cup of wine, this is what he must do in order to recite Habdala before eating. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Be'ur Halacha, rules that if one remembered his mistake after he poured the second cup of wine, but before he began reading Maggid, he should wait until after "Ga'al Yisrael" before reciting Habdala. In his view, pouring the wine before Maggid effectively begins Maggid, and thus one may not recite Habdala from that point until after Maggid. Hacham Ovadia, however, disagrees, and maintains that as long as one had not yet begun reading Maggid, he may recite Habdala and does not have to wait until after Maggid.If one realized his mistake during the meal, he of course may recite Habdala right there and then. If he realized his mistake during the recitation of Birkat Ha'mazon, then he recites Habdala after Birkat Ha'mazon. If he realized during Hallel, then he recites Habdala after Hallel.Summary: When the Seder is held on Mosa'eh Shabbat, one must recite Habdala in conjunction with Kiddush, following the proper sequence. If one realized after Kiddush, but before Karpas, that he had not recited Habdala at Kiddush, the he must recite Habdala over a cup of wine at that point. If he realized his mistake during Maggid, he should recite the Beracha over the candle at that point, and recite the Beracha of Habdala at the end of Maggid, right after the Beracha of "Ga'al Yisrael," over the same cup of wine over which he recites "Ga'al Yisrael." If he realizes during the meal, he should recite Habdala at that point, and if he realizes during Hallel, then he should recite Habdala after Hallel.

The Halacha requires using a Ke'arah (platter) to serve the various foods for the Misvot of the Seder. While the Ke'arah does not have to be specially designed for the Seder, it is not sufficient to place each item separately in it its own bowl on the table. Rabbenu Ha'Arizal (Rav Yishak Luria of Safed, 1534-1572) revealed as special order in which to lay out the various foods on the Ke'arah. This can usually be found as an illustration in the beginning of the Hagaddah. Rabbi Mazuz taught a simple way to remember this order, by merely remembering two words: "SeMaH ZeVaHeCHa"-literally meaning, "Be happy with your Korban Pesah." It is an acronym for the order of the various foods starting from the top of the Ke'arah. 'S' is for 'Shalosh"-three, hinting to the three Massot. 'M' is for Maror, and "H" is for "Hazeret"-the endives. That is the first word "SeMaCH." Now, proceeding from right to left: 'Z' is for "Zeroa"-the shank bone. On the left is "Vet" for the "Besa"-egg, on the right bottom is "H" for Haroset and left bottom is the "Kaf" for "Karpas." -----Hacham Bension holds that the measure of a Kezayit (olive's bulk) for the round hand-baked Massot equals 20 grams. Before the Seder, one should weigh his Massot to determine how much of the Masa is a Kesayit. Some people eat the soft Massot which have a different density than the "cracker" Massot. Rabbi Mazuz as well as Hacham Bension and Rabbi Ben Moshe, hold that 35-38 grams of these Massot equal one Kezayit. Even though the Kezayit is a larger amount, this does not create a problem to consume in the requisite time of "Kedeh Ahilat Peras," since it is easier to eat them. Two Kezayits are eaten for Mosi Masa, One for Koreh and one (preferably two) for the Afikoman.The proper measure of a Kezayit of Maror is 30 grams, although those who are lenient to use 20 grams have upon what to rely, since Maror is M'Drabanan.

Learn More About Passover http://www.jewishndg.com/passoverChabad NDG Passover 2022 http://www.jewishndg.com/sederYou can sponsor a needy person or family this Passover. They need your support, it goes a long way!  https://ndg.chabadsuite.net/civicrm/contribute/transact?reset=1&id=9I made a special Haggadah that will help you go through the Seder step-by-step by yourself without any previous knowledge of the ability to read Hebrew. https://www.jewishndg.com/media/pdf/1153/hmhQ11536358.pdfIf you would like to sell your Chametz for the privacy of your own home http://www.jewishndg.com/holidays/passover/sell_chometz_cdo/jewish/Sell-Your-Chametz-Online.htmContact Rabbi Bernath via http://www.theloverabbi.comDonate and support Rabbi Bernath's work http://www.jewishndg.com/donateSign up for Rabbi Bernath's Relationships Podcast https://anchor.fm/the-love.../episodes/Love-Rabbi-QA-ecpnteSign up for Rabbi Bernath's Kabbalah Podcast  https://anchor.fm/kabbalahforeveryoneFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbiSupport the show (http://www.jewishndg.com/donate)

A fascinating analysis of two approaches to Karpas and their practical halachic ramifications.

In this shiur we begin going through the text of the Haggadah Shel Pesach, and we cover the rituals and Tefilot that are either still practiced or extinct. We cover the first rhyme, Kiddush, Netilah, and Karpas.

The Torah commands in the Book of Shemot (13:8), “You shall tell your son on that day…” – introducing the obligation to relate the story of Yesi'at Misrayim (the Exodus from Egypt) on the first night of Pesach, the 15 th of Nissan. Although the Torah states simply that one should speak of the Exodus “on that day,” without specifying which day, the Rabbis understood that this refers to the first night of Pesach, when we have an obligation to eat Masa. The Sefer Ha'hinuch writes that the Torah obligation of Sippur Yesi'at Misrayim (telling the story of the Exodus) does not require reciting a particular text. One can fulfill the Torah obligation by speaking of the Exodus in the way that suits him, giving praise to G-d for the great miracles He performed to release our ancestors from bondage in Egypt. Although the Torah formulates this Misva as a command to tell the story of the Exodus “Le'vincha” – “to your son,” this obligation is not limited to telling the story to one's children. If one does not have children to whom to tell the story, he must tell it to somebody, and even to himself, if he is alone. Sippur Yesi'at Misrayim must be done verbally; one does not fulfill the obligation by thinking about the Exodus in his mind. The Sefer Ha'hinuch explains that the heart is stirred by the words we speak, and so the Torah requires us to verbally speak about the Exodus in order to arouse our hearts. In discussing this Misva, the Sefer Ha'hinuch notes that the Torah introduced numerous obligations for the purpose of ensuring we remember the Exodus from Egypt, and he explains that this is done because of the special theological importance of this event. He writes that Yesi'at Misrayim is “a great foundation and strong pillar for our Torah and our faith.” The miracles which G-d performed demonstrate His unlimited power over the natural world, which itself proves that He created the universe, for only the One who created the universe can exercise unlimited control over it. The Sefer Ha'hinuch adds that our preserving the memory of this event in effect silences the heretics who deny that G-d created the world. Yesi'at Misrayim also confirms our belief in Hashgaha – divine providence, that G-d watches over the world and governs all events, both those which transpire on a national level, as well as the experiences of individuals. The Sefer Ha'hinuch proceeds to present an overview of the Seder, how it should be conducted according to his opinion. Interestingly, he maintains that in addition to the hand washing which is performed before Karpas and before eating the Masa, one should wash before each time he recites a Beracha, though no Beracha is recited on this washing. It is also interesting to note that in his view, one recites a Beracha over the hand washing before Karpas, as opposed to our practice, which is not to recite a Beracha over this washing. He writes that after one eats Marror, he recites the Beracha of “Boreh Nefashot,” which covers both the Marror and the Karpas which one ate earlier. The Sefer Ha'hinuch follows the view that the Beracha of “Boreh Peri Ha'gefen” is recited only twice at the Seder – before drinking the first cup (Kiddush), and before reciting the third cup (immediately following Birkat Ha'mazon). This is the practice that we follow. He also discusses in this context the well-known Halacha that one may not eat or drink anything after eating the Afikoman, except water and the final two of the four cups of wine. The Sefer Ha'hinuch emphasizes that this obligation applies to both men and women, and at all times, even after the destruction of the Bet Ha'mikdash, when the Pesach sacrifice cannot be offered.

Summer of Pride is sadly concluding this week! Two months of Pride comes to an end but do we have great episodes for you. In today's episode, we have Nick Washington & Brian Karpas who both identify as non-binary. This is a very important discussion to have as our society's idea of gender is changing for the better.Check out Brian Karpas' podcast, The Vintage Millennial, wherever you can find podcasts. @Junkyarddivas on Instagram@Junkyarddivaspodcast on TikTok

Maran rules in Siman 8 that if three or four people are putting on their Tallit, one person may recite the Beracha "L’Hitatef B’Sisit" on behalf of everyone, provided he has them in mind, and they listen with intent to fulfil their obligation. Moreover, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) comments that not only is this permitted, but, it is actually preferable, because of the principle "B’rov Am Hadrat Melech" (There is more glory to the King, when Misvot are performed in a larger gathering). Moreover, the Mishna Berura says an even greater Chidush (novel Halacha): Even if a person has already donned his Tallit and recited the Beracha, he is allowed to recite the Beracha again for someone else to fulfil their obligation. That is, if someone else wants to put on a Tallit, even if he knows how to recite the Beracha, the first person can recite the Beracha on his behalf. This is based on the principle of "Kol Yisrael Arevim Zeh L’Zeh"-All Jews have a mutual responsibility to each other. When we received the Torah at Mt. Sinai, not only did we accept its obligations upon ourselves, but we also accepted responsibility that all other Jews perform the Misvot. Therefore, even though one had already fulfilled the misva of Sisit personally, he can recite the Beracha again for someone else who has not yet fulfilled his obligation. Another example is Kiddush. Even though someone has already recited Kiddush on Shabbat, he can say it again and again for other people who have not yet performed the Misva. Rabbi Shelomo Zalman Aeurbach points out that applying this principle to Sisit is a Chidush (novelty). As opposed to Kiddush, Sisit is not an absolute obligation, as one who does not wear a four-cornered garment does not have to attach the Sisit fringes. Nevertheless, the principle of "Arvut" (mutual responsibility) applies. While this is true in principle, the accepted custom is for everyone to make the Beracha on the Tallit individually, and not rely on someone else’s Beracha. The reason is that it is hard for people to precisely synchronize putting on their Tallitot together. Also, many people are not familiar with the proper procedure for listening and intending to fulfil their obligation through someone else. Of course, with regard to the Beracha on Hallel and Kiddush, the accepted practice is for the Hazzan to recite the Beracha on behalf of everyone. Anyone separating himself from the group and reciting it by himself is performing the Misva in a non-ideal way. This is also the accepted custom with regard to eating the Karpas on the Seder night. The leader should recite the Beracha of "Boreh Peri Ha’Adamah" on behalf of everyone. This preferable to making a "Beracha Party," in which everyone says a Beracha in order to answer Amen to each other’s Beracha.In cases where the Hazzan recites the Beracha on behalf of everyone, a person has fulfilled his obligation by listening to the Beracha with intent to be included, even if he does not say "Amen" after the Beracha. This is the ruling of the Mishna Berura, to which Hacham Ovadia concurs. SUMMARYThe custom is for everyone to make their own Beracha upon donning their Tallit.Everyone should fulfil their obligation to recite the Beracha of Kiddush, Karpas and Hallel with the Hazzan.If one listened to the Beracha of the Hazzan with intent to be included but did not answer Amen, he has fulfilled his obligation.

KT359 Karpas Hope at the Seder

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The obligation of Heseba requires leaning to the left at certain points during the Seder, including when drinking each of the four cups. The Shulhan Aruch rules that this obligation applies equally to men and women. The Rama (Rav Moshe Isserles of Cracow, 1530-1572) writes that in ancient times, women often did not sit with their husbands, and thus would not be required to lean, but nowadays, women must lean just like men.The Shulhan Aruch (Orah Haim 472:7) rules that if one forgot to lean when leaning is required, he must repeat the act while leaning. Thus, if one forgot to lean while drinking one of the four cups, he must drink another cup while leaning. For example, if, after eating the Karpas, one remembers that he had not leaned while drinking the wine at Kiddush, then he must fill his cup and drink while leaning, without reciting a Beracha. He then proceeds to Yahatz. When one forgets to lean while drinking one of the first three cups, it is clear that he does not recite the Beracha of "Boreh Peri Ha’gefen" when he then drinks again. When it comes to the fourth cup, however, the Poskim are in disagreement as to whether one who forgot to lean and then drinks a fifth cup recites a Beracha when he drinks the fifth cup. The Shulhan Aruch (Orah Haim 480) writes that since we do not expect to drink any more wine after drinking the fourth cup, one who remembers afterward that he had forgotten to lean must recite a Beracha over the fifth cup. This case is one of "Heseh Ha’da’at" – where one’s attention was diverted from drinking, as he had assumed that he would not be drinking any more, and so a new Beracha is required when he then drinks again because he had forgotten to lean. This is the Shulhan Aruch’s ruling, based on the position of the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327).Rabbi Akiba Eiger (1761-1837), however, in his notes to the Shulhan Aruch, cites the Ginat Veradim as disagreeing with this ruling. In a different context, the Shulhan Aruch writes, based on a comment by Rabbenu Peretz (France, d. 1295), that when we sit at the Seder table, we are considered guests of the Almighty. We are to see ourselves not as sitting in our own homes, but rather as sitting at G-d’s table as His guests. Now when a guest finishes drinking, and then more wine is brought, he does not recite a Beracha over the additional wine. A guest is completely dependent on his host, and always anticipates the possibility that more will be served, and so even after he eats and drinks, there is no "Heseh Ha’da’at." As such, he does not recite a new Beracha when more food or drink is served. Therefore, even if one forgot to lean when drinking the fourth cup of wine at the Seder, he should not recite a Beracha when drinking again, because he has the status of a guest, who does not recite a new Beracha when he drinks again after having finished drinking.Accordingly, Hacham Bension Abba Shaul (Israel, 1924-1998) rules that we apply to this situation the famous rule of "Safek Berachot Le’hakel" – that we do not recite a Beracha when it is uncertain whether it is required. Therefore, if one forgot to lean while drinking any of the four cups, he drinks another cup without reciting a new Beracha.Incidentally, it should be mentioned that although Haggadot include the Beracha Aharona for wine – "Al Ha’gefen" – after the fourth cup, only those who drank a Rebi’it of wine recite this Beracha. The cup of wine at the Seder must contain at least a Rebi’it – approximately 3.1 oz. – and one should preferably drink the entire cup for each of the four cups, but if this would be very difficult, it suffices to drink the majority of the cup. Many people find it difficult to drink an entire cup of wine toward the end of the Seder, and so it is quite common for people to drink less than a Rebi’it for the fourth cup. One who did not drink an entire Rebi’it for the fourth cup must ensure not to recite the Beracha of "Al Ha’gefen" after drinking.Summary: One who forgot to lean after drinking any of the four cups of wine at the Seder must drink an additional cup as soon as he remembers. He does not recite the Beracha of "Boreh Peri Ha’gefen" over the new cup. If one drank less than a Rebi’it (3.1 oz.) for the fourth cup of wine at the Seder, he must ensure not to recite the Beracha of "Al Ha’gefen" after drinking.

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Kadesh, UrChatz, Karpas - The First 3 Innings of the Seder, shiur by Rav Mosheh Lichtenstein, March 22nd, 2021, given over zoom The shiur is in memory of Mr. Joshua (Yehoshua Moshe ben Chaya Rachel) Mermelstein z"l. Source sheet available here: http://gush.net/pdf/Likrat_Pesach5781-RML_Kadesh_UrChatz_Karpas.pdf

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The significance of small moments in our lives

What if you only have Maror for Karpas?

⚖️ Halacha du Daf Sous l’égide Rav Israel Abib, dafhayomi.fr diffuse les chiourim de daf hayomi dispensées par la Yechiva Ohavei Toretekha (Tocqueville Paris / Raanana). Rav Israel Abib dirige les institutions Yeshiva Ohavei Torateha (Tocqueville Paris - Raanana) ainsi que le site dafhayomi.fr Retrouvez tous les chiourim de Rav Israel Abib (Paracha, Education, Moussar, Hagim... )sur la chaîne suivante

Hedley tells us about his path in Real Estate, starting while a student at UT Austin. He shares several interesting stories and perspectives on the Real Estate industry and his role in it. Now a perennial top producer with Martha Turner Sotheby's, he projects the Real Estate outlook in the year and years to come.

The Gemara in Masechet Rosh Hashanah establishes that the Torah obligation to sound the Shofar on Rosh Hashanah requires blowing three "Terua" sounds, with a Tekia blown before and after each Terua. However, the Gemara teaches, different views exist as to how to define the word "Terua." One view identifies the Terua as a series of brief, staccato sounds – what we call "Terua," whereas according to another view, the word "Terua" means three longer sounds – what we call "Shebarim." There is also a third opinion, that the Terua is the combination of both these sounds – what we call "Shebarim-Terua."The Gemara then cites the remark of Rabbi Abahu that given this uncertainty, we should blow all three sounds. And so we blow three sets of "Tashrat" (Tekia, Shebarim-Terua, Tekia), three sets of "Tashat" (Tekia, Shebarim, Tekia), and three sets of "Tarat" (Tekia, Terua, Tekia).The Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch), in Orah Haim (590), brings a responsum written by Rav Hai Gaon (d. 1038) addressing a very simple question: what did the Jews do before Rabbi Abahu’s ruling? How could they have been uncertain about the meaning of a Terua? Why did they not simply see how Jews were blowing the Shofar?To answer this question, Rav Hai Gaon postulates a novel theory – that in truth, one fulfills the Misva of Shofar regardless of which of these three sounds are blown as the Terua. As far as the Torah obligation is concerned, one has to blow the Terua as a crying sound, and the Gemara brings the three different sounds that qualify for this requirement. Thus, each congregation chose which Terua sound to blow. Rabbi Abahu then came along and decided that it would be preferable for there to be a uniform procedure followed by all communities within Am Yisrael, and so he instituted that all congregations should blow all three Terua sounds.The Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), however, in Hilchot Shofar, writes that the tradition of how to blow a Terua was forgotten. Over the course of the tumultuous exiles, certain traditions were forgotten, and the meaning of the term "Terua" is one such tradition. Rabbi Abahu therefore instituted that in order to ensure we fulfill this Torah obligation, we must blow all three Terua sounds.There is some discussion as to where the Shulhan Aruch stands on this issue. On the one hand, he writes (Orah Haim 590) that we blow all three sounds because we are uncertain of the meaning of "Terua" – expressing the view of the Rambam. However, two chapters later, the Shulhan Aruch discusses the requirement to blow the Shofar again during Musaf, and he writes that the "Tashrat" sequence is blown during the "Malchuyot" section of Musaf, "Tashat" is blown during "Zichronot," and "Tarat" is blown during "Shofarot." We would have thought that according to the Rambam, all three would have to be blown in each section of Musaf in order to ensure that we fulfill the requirement in each of the three sections. Accordingly, the Shulhan Gavoah (Rav Yosef Molcho, 1692-1768) writes that the Shulhan Aruch felt that both views should be taken into consideration. By contrast, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) explains that since the basic requirement of Shofar blowing is fulfilled before Musaf, there is no need to blow all three sounds during each of the sections of Musaf. In the Mishna Berura’s view, the Shulhan Aruch indeed follows the Rambam’s view, but felt we can be more lenient during Musaf, since the Torah obligation had already been fulfilled.Interestingly enough, this difference of opinion between the Rambam and Rav Hai Gaon might yield practical Halachic implications. Rav Haim Vital (1543-1620) writes in Sha’ar Ha’kavanot that his mentor, the Arizal (Rav Yishak Luria, 1534-1572), would recite Vidui (confession) during the sounding of the first 30 Shofar sounds on Rosh Hashanah. The Arizal taught that during this time, the Satan becomes confounded, such that he is unable to interfere with our confession. The time of the sounding of the Shofar, then, is the most opportune time to confess. The Rashash (Rav Shalom Sharabi, 1720-1777) taught that Vidui should be recited in between the three sequences of Shofar blasts – meaning, in between "Tashrat" and "Tashat," and in between "Tashat" and "Tarat." This custom is mentioned also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Nisavim. Indeed, some editions of the Mahzor present the Vidui text at this point in the service.At first glance, it would seem that according to the Rambam’s view, it would be improper to verbally declare Vidui during this time. After all, according to the Rambam, we do not know for certain that we’ve fulfilled the Misva of Shofar blowing until we’ve blown all three sequences – "Tashrat," "Tashat," and "Tarat." As such, we would assume, speaking – even reciting Vidui – would be forbidden once the Beracha over the Shofar is recited until after all three series of sounds have been blown, in order not to make a Hefsek (disruption) between the Beracha and the fulfillment of the Misva. According to Rav Hai Gaon, however, one fulfills the Torah requirement of Shofar once the first sequence is blown, and thus in his view, it is perfectly acceptable to recite Vidui in between the sequences of Shofar sounds.However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in his Or Le’sion (1:31) that in truth, even the Rambam would permit reciting Vidui in between the sequences of Shofar blasts. He explains that even if the first sequence did not fulfill the Misva, nevertheless, the final Tekia in that sequence can potentially serve as the introductory Tekia to the correct Terua sound. Therefore, after completing a sequence, one has begun the Misva, insofar as the final Tekia can, potentially, be the Tekia which introduces the actual Terua with which one fulfills the obligation. Hacham Bension draws a comparison to a Halacha concerning one who does not have a vegetable for Karpas at the Seder. The Shulhan Aruch rules that he uses a piece of Marror for the Karpas, and he recites the Beracha over the Misva of Marror ("Al Achilat Marror") at that point, when he eats a small piece for Karpas. Then, when he eats his Ke’zayit of Marror later, he does not repeat the Beracha. This shows that it is legitimate to recite a Beracha before beginning a Misva, even it is not completed until later, and even though one will be speaking in between the beginning of the Misva and the completion of the Misva. In the case of Shofar, too, one may recite Vidui after having begun fulfilling the Misva by hearing the final Tekia of the sequence which had just been completed.Hacham Bension adds that even if this would be considered a Hefsek, it would still be acceptable to recite this Vidui. Since the Misva is fulfilled even if this interruption is made, he explains, it is worth reciting the Vidui to gain the benefits of Vidui during this time even at the expense of making a Hefsek. Regardless, Hacham Bension does not believe that this constitutes a Hefsek, as explained above.Summary: According to Kabbalistic teaching, the sounding of the first 30 Shofar sounds before Musaf is an opportune time for the recitation of Vidui. The Vidui is recited in between the sequences of "Tashrat," "Tashat" and "Tarat," and the Vidui text appears at these points in some editions of the Mahzor.

Vegetables for maror. Karpas

Live interview with Dr Abraham Karpas about the contaminated blood scandal. Dr Karpas talks about HIV testing in the 1980s with Jason Evans.

Hilchos Pesach #8- Type of Wine, Kadesh, Urchatz and Karpas (5780)

Learn more about LexSet: www.lexset.aiMore About Francis and LesCEO, Francis Bitonti & President, Leslie Oliver Karpas, have deep entrepreneurial backgrounds in computer vision, generative design, and robotics. Together they've won 4 startup competitions for LexSet  including Augmented World Expo (AWE),GS1 Connect, DataConLA, and the People's Choice Award at the O'Reilly Media AI Pioneers Showcase, and were nominated for a SXSW Interactive Innovation Award  this year. They were also selected as one of the winners of Verizon Built on 5G Challenge. Supporting them is a team of experts in computational geometry, deep learning, and 3D content.

Arvei Pesachim #11- Daf 114b- Shnei Tibulim and Karpas

Pesach Seder Prep Karpas is the true beginning of the Seder experience, when we encounter the paradox of this night - the newness and pain, rebirth and suffering, growing and drowning. Here we begin to feel the expansive space that holds the totality of this moment, and becomes the ground from which we can hope to be redeemed. ***** Please support Rabbi Ami and this podcast by contributing here, designating “Awakening”: https://www.paypal.me/shefapodcastnetwork This podcast is supported in part from a grant from the Hadar Institute. Music is by Rabbi Daniel Kohn. To purchase, go to his cdbaby page. Audio is by David Kwan.

Arvei Pesachim #10- Daf 114a- Karpas, Metabel B'Chazeres

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Welcome back to the official podcast of the quarantine everybody!!!!! Writer, podcaster, comedian Brian Karpas joins us on the pod for an all Janis spectacular!!! We talk Janis Joplin's posthumous 1972 release "Pearl", and the 1979 semi-biopic The Rose starring an incredible Bette Midler in the central role! You can find Brian Twitter: https://twitter.com/jew_majesty Instagram: https://www.instagram.com/jew_majesty/ And follow their podcast on Spotify: https://open.spotify.com/show/4xWoUzKZL028DBcmg3zqSh?si=H9L3yFJIQlSAw9E8c5CWBg Join us on: Twitter: twitter.com/itsonthelistpod
instagram: www.instagram.com/itson_thelist/
facebook: www.instagram.com/itson_thelist/
email the show: everybodywants2getonthelist@gmail.com Mason's other podcast, The Barn: @thebarnpodcast Noah's Letterboxd: letterboxd.com/moahnarger/
Mason's Letterboxd: letterboxd.com/MasonMaguire/ Noah's Instagrams: www.instagram.com/noahdotmarger/ www.instagram.com/ylg.world/ Mason's Instagrams: www.instagram.com/hotdogdebicki/
www.instagram.com/goodskytonite/ It's on the (Play)List: open.spotify.com/playlist/4MO0fkK…1YTemtnQfOTzNQiw

EP43 - New media marketer, David Karpas, joins the show to talk tech and the process of finding success in our digital world. Music:"Like a an Animal" by Rufus Du Sol"Love and Happiness" by Al Green"Baby Please" by Jurassic 5"Ain't No Mountain High Enough" by Marvin Gaye and Tammy Terrell  

True Chametz Cleaning, Ya'akov the Lamb, Karpas and Yosef, Charoset and saved from Egyptian enemies, Yemot HaMashiach, Guarding the Mitzvot, Leave Exile --- Send in a voice message: https://anchor.fm/emet/message

Presented by Rabbi Doron Podlashuk, Director of Manhigut Toranit. Topics covered: Urechatz, Karpas, Yachatz, Maggid Pages 290-297 in Tzurba M'Rabanan Volume 1

“Democratizing access to good design is absolutely core to our mission of helping people make the world more beautiful…there are millions and millions of people out there who would like to have better design in their environments, but they can't afford an interior designer, and for all of those people, Lexset will be a go-to,” says Leslie Oliver Karpas, co-founder of Lexset AI, a company that has built and applied an AI visual recognition system from 3D models of objects to the world of interior design. The team at Lexset has created a synthetic data generation engine of about 80,000 different objects of furniture imaged from thousands of different angles and in different lighting conditions in order to maximize the system's ability to recognize those objects when presented with a photo or real-world space. The system is even able to distinguish between different styles of furniture (e.g. modernist vs. industrial) and materials (e.g. wood, stone, fabric). One of the use cases of this technology is a plug-in for furniture company websites through which images of what you'd like a space in your home to look like could be uploaded, scanned by Lexset AI, and compared to the products offered by that furniture company. Karpas offers an exciting and intriguing glimpse into what the future of interior design might look like, explaining in depth how their technology works, the positive effect of good design on people's well-being, the objective versus subjective aspects of interior design, and use cases unrelated to interior design involving robotics. Tune in for all the details and visit https://www.lexset.ai/ to learn more.

From Technion - Israel Institute of Technology, Erez Karpas discusses the differences between how a robot models the world and a human's inherent understanding of the model of the world, if the robot knows that traversing carpet is much more expensive than traversing hardwood floors, because it's less accurate, and it shakes. But maybe the human doesn't know that, right? It's not about the communication, it's the root cause analysis. You're looking at the model that the human has of the world, and you want to find the mismatch. And there might be lots of mismatches. You want to find the relevant ones. That is an intensive model based reasoning problem."

Patricia Karpas spent many years innovating by building brands and new businesses within larger companies – CNBC, AOL, Time Warner, NBC and Gaiam – before taking the leap into building a business around her love of meditation. The co-founder of the app Meditation Studio, named by Apple as one of its Top 10 of the year.

Larry Dubin, a representative of Jews for Jesus joins us for a very interesting and educational presentation on the Passover and how Jesus can be found in the celebration. Recorded live with a translation to Swahili. Includes a celebration of the Lords Supper or communion.

In this episode of Rav Kook on the Haggadah, Yiscah Smith discusses the sanctification of one’s individual time. What does that really mean? She also looks at the freedom to embrace a life of abundance. Rav Kook on the Haggadah … Read the rest Continue reading Rav Kook on the Haggadah with Yiscah Smith: Part 3 — Kadesh & Karpas at Elmad Online Learning.

Another episode back on the feed, and this one's all about games and gaming history with Peter Karpas.

Karpas vegetable choice Introduction Vegetables to Avoid Karpas/Celery Other Preferences

The OSTL gene is localized at the band q23 in the chromosome 6. Its localization corresponds to a translocation breakpoint between chromosomes 6 and 12, the t(6;12)(q23;p13), that was characterized in our group in an acute lymphoblastic leukemia cell line. This translocation involves the ETV6 (translocation ETs leukemia) gene localized in chromosome 12 with the STL (six twelve leukemia gene) gene localized in chromosome 6. The STL gene shares the first exon with a novel gene, that we named OSTL (opposite STL), but they are transcribed in opposite directions. Since the fusion gene ETV6/STL encodes only for a very small protein which lacks any known functional domain, we speculate that the main leukemogenic effect of this translocation is the deregulation of OSTL. OSTL has a RING-Finger motif that is highly conserved between species and has a significant homology with other genes in human as well as C. elegans, D. melanogaster, and S. cerevisiae. OSTL showed a very specific expression pattern during the mouse embryogenesis. The aim of this project was the functional characterization of OSTL, with special emphasis in normal hematopoiesis and leukemogenesis. Therefore we have sequenced the whole human and mouse OSTL cDNA by using OSTL cDNA clones from the RZPD (“Resource Zentrum Primäre Datenbank”) in Berlin. These sequences encode for a 307 (mouse) and a 275 (human) amino acids length protein. The protein length differences between human and mouse are explained because of the existence of alternative spliced exons. The homology between human and mouse sequence is 99% at the protein level. The expression of GFP-OSTL fusion protein in mouse fibroblast cell line enable us to observe the subcellular localization of OSTL protein. GFP-OSTL is localized mainly in the cytoplasm, showing small spots, probably in the mitochondrial region. In a mouse multiple tissue Northern blot, we could show that OSTL is expressed in testis, ovary and liver. In an human multiple tissue Northern, OSTL expression was observed in skeletal muscle, testis, ovary, heart, placenta, pancreas and prostate. Northern blotting with different human cell lines revealed expression of OSTL in three EBV (Epstein Barr Virus) transformed lymphoblastoid cell lines (LCL B, LCL D, and LCL R) and in one NHL (Non-Hodgkin Lymphoma) cell line (Karpas 422). In Reverse Transcriptase PCR experiments using B cell in different maturation stages, the expression of OSTL was observed in naive, memory B and plasma cells, and in leukemic patient samples, expression was observed in several AML and ALL cDNAs. Whole mount in situ hybridization experiments were performed to investigate the temporo-spatial expression pattern of OSTL during mouse embryogenesis. There was distinct expression of Ostl in the somites (myotome), first and second branchial arches, optic and otic vesicles, in the hair follicles of the vibrissae, and limb buds in mouse embryos of embryonal days 9.5 to 14.5. This expression pattern suggests an important role for Ostl in the early development of these structures. Aiming to find protein interaction partners of OSTL, we performed a Yeast Two Hybrid assay using a Hela cDNA library. Among others we found interaction of OSTL with the antiapoptotic protein, HAX-1 (HS1-associated protein X-1), that is involved in the regulation of B-cell signal transduction, and interaction with the pro-apoptotic protein, SIVA. SIVA was originally identified as an interaction partner of CD27 (TNFRSF7), a member of the TNF-receptor superfamily, which is expressed in B cells. These interactions were confirmed by in vitro (cotransformation in yeast, CoIP) and in vivo (colocalization of these proteins in mammalian cells and CoIP) assays. Overexpression of Ostl in primary mouse hematopoietic cells followed by injection of the cells into lethally irradiated mice resulted in a T-Acute-Lymphoblastic-Leukemia (T-ALL) phenotype. In summary, our experiments could demonstrate that OSTL is important in B cell development and signaling and deregulation of this gene can contribute to the development of hematologic malignancies.

Like other Spring holidays of Nowruz and Easter, Passover is celebrated at the family table as a "place where we share our story as a people, and these foods help us to do this. We speak and listen, and we're nourished body and soul."We discuss the Seder dinner and the significance of the six items placed on the Seder Plate that symbolically represent the heritage of the Jewish faithful: Zeroa, Beitzah, Morar, Charoset, Karpas, Chazeret and the three Matzot (and the four cups of wine!)Learn how Maxwell House  worked with the Jewish community to revive its flagging sales during Passover.Connect with us, please:AsWeEat.com, on Instagram @asweeat or join our new As We Eat community on Facebook.Do you have a great idea