Podcasts about Katan

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

Is a porch or outdoor balcony obligated in the mitzvah of ma'akeh—the Torah command to build a safety railing? In this episode, we explore the classic sources, including the Sifri, Ritva, and Chazon Ish, and examine the major halachic debate between lenient and stringent views. We'll also clarify the difference between halachic obligation and safety requirement, whether a bracha is recited, and what practical steps homeowners should take today.

Moed Katan 10b:What Qualifies as a Davar Ha'avud on Chol Hamoed?

Are activities like horseback riding or going on a road trip allowed on Chol Hamoed? Does it matter if you're doing it for fun or just killing time? This episode breaks down the halachos of travel and leisure during Chol Hamoed—what's permitted, what's not, and what depends on your intent.

Torah vs. Mitzvah: When Learning Must Wait

Moed Katan 8b: The Brisker Rav's 2 Dinim in Sheva Brachos

Moed Katan 9a: Can you get married on Purim + the geder of Simchas Purim

Moed Katan 7b: בעניין חתן שראה נגעים

Breaking the News on Yomtov: When a Relative Passes AwayIf a close relative passes away during Yomtov, should you tell the mourner right away—or wait until after Yomtov so it doesn't ruin their simcha? In this episode, we explore the halachic and emotional balance between kavod hameis and kavod hachai. We go through the sources that discuss whether to inform the person, when to delay, and what's considered the right approach in different situations. Sensitive, practical, and clear—this is a must-know topic for anyone navigating the intersection of aveilus and Yomtov.

Automatic Watering on Shemitah: Allowed or Not?Can you leave your sprinkler system running during Shemitah? What if it's automatic and set up before the year began? In this episode, we look at whether using an irrigation system is allowed, and under what conditions. We break down the difference between watering to keep plants alive vs. helping them grow—and how that affects the halacha. Straightforward, clear, and practical—everything you need to know about keeping your lawn or field watered during Shemitah.

Getting Paid for Mitzvah Work on Chol HamoedIf someone does a job on Chol Hamoed and it happens to be a mitzvah—can they get paid? Does it make a difference if the work requires professional skill, like writing or fixing something, or if it's simple, everyday help? In this episode, we go through the halachos of getting paid for mitzvah-related work during Chol Hamoed. Clear, practical, and straight to the point—understand what's allowed, what's not, and why.

Moed Katan 5a: ציון קברים יסוד הדין

Moed Katan 5b: ספק טומאה ברשות הרבים לעניין איסור כהנים

Moed Katan 3a: Geder of Mitzvas Shemita - Gavra or Cheftzah

Moed Katan 3b: Planting during Tosefes Shemita

Moed Katan 4a: Geder of Tosefes Shemita and Tosefes Yom Kippur , Shabbos etc

Moed Katan 4b: Safek Issur Shemita, Safek Derrabanan by a Teiku

Tania Katan reveals tricks for turning daily drudgery into opportunities for innovation.— YOU'LL LEARN — 1) Why creativity can be an antidote to burnout2) How to find inspiration in the everyday3) Creative hacks to make meetings more human and engagingSubscribe or visit AwesomeAtYourJob.com/ep1072 for clickable versions of the links below. — ABOUT TANIA — Tania Katan is a global transformational speaker, award-winning author, and co-creator of the viral social impact campaign #ItWasNeverADress; a movement that has inspired over 100 million people to see, hear, and celebrate creativity and diversity. Her visionary way of formulating ideas led to her award-winning book, Creative Trespassing: How to Put the Spark and Joy Back into Your Work and Life (Penguin Random House), as well as the award-winning memoir, My One Night Stand With Cancer (Alyson Books).Katan is highly sought after to teach people and companies how to generate unlimited creative breakthroughs in less overtly creative industries, work cultures, and lives. Some of the organizations and major conferences impacted by her talks and workshops include: CiscoLive!, Expedia, Amazon, Talks at Google, Etsy, TED Talks, American Express, and more. • Book: Creative Trespassing: How to Put the Spark and Joy Back into Your Work and Life • Website: TaniaKatan.com — RESOURCES MENTIONED IN THE SHOW — • Book: Speak and Grow Rich: Revised and Updated by Dottie Walters• Book: When Things Fall Apart: Heart Advice for Difficult Times by Pema Chodron— THANK YOU SPONSORS! — • Strawberry.me. Claim your $50 credit and build momentum in your career with Strawberry.me/Awesome• Plaud.ai. Use the code AWESOME and get a discount on your order• Rula. Connect with quality therapists and mental health experts who specialize in you at Rula.com/AwesomeSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Moed Katan 2b: זורע חייב מצד המעשה או מצד התוצאה

halacha

Send us a textBuilding high-performing teams in life sciences requires understanding how neurodiversity can be an advantage and designing work systems that enable different brain types to collaborate effectively.• A high-performing team continues to function when everything around it has fallen apart• Star players can become crutches that mask underlying team issues• Life sciences faces unique challenges: financial pressures, outdated technology, layoffs, and pervasive lack of trust• Teams often develop learned helplessness after years of having initiatives rejected• Only 10-15% of people are needed to drive revolutionary change in an organisation• Traditional management approaches fail because they don't account for individual differences• Standard practices like the "feedback sandwich" often backfire depending on neurotype• Creating concrete team habits that normalize desired behaviours works better than abstract training• Tracking waste can give teams agency and hope while improving processes• Many come to life sciences wanting to make a difference—reconnecting to this purpose is powerfulIf you'd like to learn more about building high-performing teams in life sciences, reach out to Nehama Katan at wickedproblemwizards.com or find Rajesh Anandan at team-x.ai.Support the show________Reach out to Ivanna RosendalJoin the conversation on our LinkedIn page

Ta'anat Katan & Poshe'a - Document for Daf 42 by Simon Wolf

Cours vidéo de 9 minutes donné par Rav Michel GUGENHEIM.

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

Tanya 5 Sivan Chinuch Katan 2 -O amor que Moshe queria inculcar em cada um e que pode ser cultivado

Tanya 6 Sivan Chinuch Katan 3 -A evolução e que dar na elevação espiritual

Tanya 4 Sivan Chinuch Katan 1 -Dois tipos de amor a Dus um básico e o acessível a todos

“Un mozo no puede ganarte una medalla… pero sí puede hacer que la pierdas.” Estas son palabras de nuestra invitada de hoy: Lucy Katan, fundadora de la British Grooms Association y de la International Grooms Association.Y esta frase lo resume todo: el papel del groom es absolutamente esencial en el día a día de cualquier cuadra. Habiendo trabajado yo misma como groom, puedo decir que es uno de los trabajos más exigentes y, al mismo tiempo, más gratificantes que he hecho. Los grooms son muchas veces el mejor amigo del caballo: se encargan de su bienestar, haga el tiempo que haga, sin importar la época del año o la presión de la competición. Son esa fuerza silenciosa que hace que todo funcione y permite al jinete centrarse en su trabajo. En resumen: ¿qué haríamos sin ellos?Y, sin embargo, este rol tan importante ha sido invisibilizado durante años — lo que ha abierto la puerta a condiciones laborales precarias y a la falta de reconocimiento. Eso empezó a cambiar cuando Lucy decidió alzar la voz en 2007, decidida a dar representación y dignidad a quienes nunca la habían tenido.Gracias a su trabajo, y a su visión de un mundo ecuestre más profesional y humano, miles de grooms han encontrado su lugar en la British Grooms Association — y desde 2022, también en la International Grooms Association.En esta entrevista, Lucy nos cuenta sin filtros cómo nacieron estas asociaciones referentes, los retos que ha enfrentado, sus consejos para grooms y jinetes que quieren mejorar las condiciones laborales, y la misión que guía su trabajo — todo ello con una energía cálida, clara y contagiosa.Como siempre, no dudéis en dejar una nota, un comentario o compartirlo con vuestro entorno. Es la mejor manera de hacérmelo saber, dar visibilidad al podcast y, sobre todo, al gran trabajo de nuestros invitados.Sin más preámbulos, subid el volumen y poneos cómodos para escuchar esta nueva entrevista apasionante.***** Para saber más : BGA : https://britishgrooms.org.uk/IGA : https://internationalgrooms.org/Todos los libros del podcast aquí : https://amzn.to/49MOno4 ***** Sigue a The Modern Rider :https://www.instagram.com/the_modern_rider/https://www.facebook.com/The-Modern-Rider-Podcast-172209469997478 https://www.themodernrider.com/Inscíbete a la nueva Newsletter especial de The Modern Rider : https://themodernrider.substack.comRecibe las comunicaciones del podcast : https://themodernrider.systeme.io/newsletterContacto : hola@themodernrider.com  Support the show

Is it proper to keep the Tzitzit of one's Tallit Katan inside his clothing, or should he expose them? Twice in his presentation of the laws of Tzitzit (8:11, 24:1), the Shulchan Aruch writes that the Tallit Katan should be worn over one's clothing, so that he sees the Tzitzit at all times and thereby be reminded of the Mitzvot. According to the Shulchan Aruch, the entire garment of the Tallit Katan should be worn over one's outermost garments (like many Chasidim do today). The Mishna Berura (8:26; commentary to the Shulchan Aruch by Rabbi Yisrael Meir Kagan, the "Chafetz Chayim," Lithuania, 1835-1933) strongly condemns the practice of those who tuck the Tzitzit inside their pants, rather than leave them exposed (listen to audio for precise citation). He writes that doing so not only undermines the purpose of Tzitzit – "you shall see them and remember all the commandments of God" (Bamidbar 15:39) – but also denigrates the Mitzva. The Mishna Berura adds that a person who received a garment as a gift from a king would proudly expose it for all to see; all the more so, then, should one make a point of exposing the Tzitzit. Those who conceal them, the Mishna Berura writes, will one day make an accounting for this shameful practice. However, the view of the Arizal (famed Kabbalist, Israel, 1534-1572), as recorded and understood by his student, Rabbi Chayim Vital (Israel-Syria, 1542-1620), and by the Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), was that the Tallit Katan – both the garment and the Tzitzit strings – should not be exposed. Chacham Ovadia Hadaya (Israel, 1890-1969), in his work Yaskil Avdi, cites other Kabbalists who followed this view, as well. Therefore, Sepharadim, who generally follow the laws and customs of the Kabbalists, should keep their Tzitzit tucked into their garments. Chacham Bentzion Abba Shaul Z"L (Jerusalem, 1924-1998) cited his mentor, Chacham Ezra Attia Z"L (head of the renowned Yeshivat Porat Yosef in Jerusalem), as remarking that any Sepharadi that exposes his Tzitzit denigrates and casts aspersions on the previous generations of Sepharadim, who followed the practice of keeping the Tzitzit concealed. Rabbi Yehuda Tzadka Z"L (who served as Rosh Yeshiva along with Chacham Ezra Attia Z"L) testified that the esteemed Rabbi Yaakov Chaim Sofer (1870-1939), author of Kaf Ha'chayim Sofer, likewise kept his Tzitzit inside his clothing. The same is said about the prominent Kabbalist Rabbi Efrayim Cohen Z"L, and this is the ruling of Chacham Ovadia Yosef, in his work Yechaveh Da'at (2:1). Thus, in the spirit of the rule "Al Titosh Torat Imecha" ("Do not abandon your mother's teaching" – Mishlei 1:8, 6:20), Sepharadim should follow the time-honored tradition to wear their Tallit Katan and the Tzitzit strings inside their clothing, rather than expose them. It should be noted that Halacha permits allowing the Tzitzit strings to come in contact with one's skin, and one is thus not required to keep them in his pockets or tie them in such a way that they would not touch his skin.

“A groom can't necessarily win you a medal, but they can certainly lose you one.” These are the words of our guest today: Lucy Katan, founder of both the British and International Grooms Associations.And that quote says it all — grooms are absolutely essential in the day-to-day running of a stable. Having worked as a groom myself, I know firsthand how demanding, yet deeply rewarding, this job can be. Grooms are often the horse's closest companion, ensuring their wellbeing no matter the weather, the season, or the pressure of competition. They are the quiet force behind the scenes that helps riders shine. In short: what would we do without them?Yet despite their importance, this role has long remained invisible — leading to precarious work conditions and lack of recognition. That began to change when Lucy decided to speak up in 2007, determined to give a voice to those who had none.Thanks to her efforts, and her vision of a more respectful and professional equestrian world, thousands of grooms have now joined the British Grooms Association — and since 2022, the International Grooms Association has been growing steadily too.In this interview, Lucy shares the behind-the-scenes story of how these landmark organizations came to be, the challenges she's faced along the way, her advice for grooms and stables alike, and her mission to create safer, fairer working environments — all with warmth, insight and contagious energy.As always, if you enjoy this episode, feel free to leave a rating, a comment, or share it with your friends. It's the best way to support the podcast — and more importantly, to amplify the voices of our incredible guests.Turn up the volume and get comfortable to listen to this exciting new interview.***** Para saber más : BGA : https://britishgrooms.org.uk/IGA : https://internationalgrooms.org/Todos los libros del podcast aquí : https://amzn.to/49MOno4 ***** Sigue a The Modern Rider :https://www.instagram.com/the_modern_rider/https://www.facebook.com/The-Modern-Rider-Podcast-172209469997478 https://www.themodernrider.com/Inscíbete a la nueva Newsletter especial de The Modern Rider : https://themodernrider.substack.comRecibe las comunicaciones del podcast : https://themodernrider.systeme.io/newsletterContacto : hola@themodernrider.com  Support the show

La versión original del episodio completo estará disponible el domingo 11 de mayo. La versión en español llegará la semana siguiente... Support the show

A person who loses an immediate relative, Heaven forbid, has the status of "Onen" from the time of the family member's passing until the burial. During this period of "Aninut," he is exempt from all Misvot, including the recitation of Berachot. In order to ensure that he focuses his attention fully on the burial needs of the deceased, Halacha exempts an Onen from Misva obligation. In fact, it is improper for an Onen to perform Misvot, as this diminishes from his focus upon the needs of the deceased. One exception to this rule is wearing a Tallit Katan. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that since the Tallit Katan is part of the mourner's normal attire, he may wear it even as an Onen, as it will not diminish from his focus on the burial. This is no different, Rav Shlomo Zalman noted, from Misvot that one fulfills in his thoughts, which may be fulfilled during the period of Aninut. May an Onen give charity? Rav Shlomo Zalman ruled that if an Onen wishes to give charity to benefit the soul of the deceased, then not only is this permissible, but to the contrary, it fulfills the objective of Aninut, which is to care for the needs of the deceased. It would therefore certainly be appropriate and even admirable for an Onen to give charity to benefit the soul of his deceased family member. If an Onen mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." Since the Beracha was unwarranted and should not have been recited, it does not warrant the response of "Amen." This is the view of Tosafot (Talmud commentaries by Medieval French and German scholars) in Masechet Mo'ed Katan (28). If a person becomes an Onen, Heaven forbid, during the period of Sefirat Ha'omer, may he count the Omer, so that he will not miss a full day of counting? In most cases, this question does not arise, because a person does not normally remain an Onen for an entire twenty-four-hour period. If a family member passed away at night, before one counted the Omer, it is likely that the burial will take place before sundown the following day, in which case he should count the Omer after the burial, when he is no longer an Onen. He would count the Omer without a Beracha, just as one does if he forgot to count at night and counts during the day. The question arises, however, in a situation where the burial did not take place before sundown on the following day, such that one remained an Onen throughout the 24 hours when the Omer could have been counted. If he does not count the Omer at some point during that day, he will then be unable to continue counting with a Beracha. Is he allowed to count the Omer despite his status as an Onen, or must he miss a day of counting? The Bei'ur Halacha (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 489, cites the view of the Noda B'yehuda (Rav Yechezkel Landau of Prague, 1713-1793) allowing an Onen to count the Omer without a Beracha in such a case, so that he does not miss an entire day of counting. Hacham Ovadia Yosef, however, disagrees, noting that if an individual is exempt from the obligation of Sefirat Ha'omer, then even if he counts, he will be considered to have missed a day of counting. If one counts the Omer when the Misva does not apply to him, then he is not considered as having fulfilled that day's obligation of counting, since he did not perform a Halachically mandated counting. As such, he will in any event be considered to have missed a day. Therefore, according to Hacham Ovadia, one should not count the Omer in a state of Aninut, even if this means that he will be unable to continue counting with a Beracha. Hacham Ovadia notes that this is the view taken by several other authorities, including the Shalmeh Sibur and Rav Haim Palachi. Summary: A person who loses an immediate relative, Heaven forbid, should not perform Misvot or recite Berachot until after the burial. If he mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." He may, however, wear a Tallit Katan, and give charity to benefit the soul of the deceased. If this happens during the Omer period, he should not count Sefirat Ha'omer, even if this means that he will miss a full day and thus be unable to continue counting with a Beracha. In most cases, however, the burial will take place before sundown, thus allowing the mourner to count the Omer before the end of the day.

Welcome to Daily Bitachon . We continue with Bitachon lessons from the Haggadah shel Pesach . The next phrase is וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל Vayehi sham l'goy /they were there for a nation ( or some texts have) l'goy gadol / to a great nation. Melamed / This teaches us she'hayu Yisrael Metzuyanim sham/The Jewish people were outstanding there. Metzuyan means different. On a test sometimes you get the mark of Metzuyan . Metzuyan doesn't mean excellent , it means outstanding . Different . It could be outstandingly good or outstandingly bad. So the Jewish people were outstanding . We see this either from the word Goy , that they were a nation , which means that they had their own culture and their own ways, or the words Goy Gadol . On the words, Shnei meorot hagdolim / The two great luminaries . Maor hagadol , Maor hakaton/the large and the small. The sun is called large and the moon is called small because the sun is Gadol . Gadol means a source of light. And the moon, the Katan , is a receiver . So an Adam Gadol , as Rav Wolbe quotes from Rav Yerucham Levovitz, is someone that's able to give to Ketanim , to people that are smaller. The Jewish people are going to be a Goy Gadol . They're not influenced by the outside, they're their own source of their way of life, an independent source, not influenced by the outside world. The opposite is va'yitarvu bagoyim v'yilmdu ma'aseihem / They mixed with the other nations and learned from their ways. But Goy or a Goy Gadol means, No, we're not mixing, we're not being influenced. This is a phenomena. In Bereishit 46:3, Hashem tells Yaakov , וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹהֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃ I am Hashem the God of your fathers. Don't be afraid to go down to Mitzr ayim . Ki l'goy gadol asimcha sham/For I will make you a Goy Gadol there. When you say someone's not supposed to be afraid, that means he was afraid. He was afraid. How in the world are my children going to down there to Mitzrayim? How in the world? And Hashem said, 'Don't worry. There is where they're going to become the Goy Gadol". Somehow, in the most contaminated nations, they're going to develop their status of a Goy and a Goy Gadol at that. This history repeats itself. One of the main themes of these pesukim is that it's not just about them. We're still in Galut Mitzrayim , we're still waiting for the ultimate Geulah . A famous story is told that Rav Chaim Volozhin was once praying Shacharit , and he burst out crying bitterly, but he did explain why. One of his closest students, Rav David Tevel , the author of Nachlat David , pressed him and said, " What happened? Why were you crying so bitterly during these prayers?" Rav Chaim said, " We're currently in Europe, but the time will come (this was about 150 years before the Holocaust) when European Jewry will be uprooted and will go into another exile. We have 10 exiles. From Bavel to North Africa, to Egypt, to Italy, to Spain, to France, to Germany, to Poland, to Lithuania." "And the final exile, " he said, "is the exile of America. It's going to be a very difficult exile. Who knows how we will survive that exile? "And that's what he was crying for- the last stop. Just like Yaakov Avinu was nervous, Rav Chaim Volozhin , who saw the future, was nervous as well. What's going to be? And just like Yaakov Avinu would have been surprised when he saw the Jewish people coming out, Yotzim b'yad rama / A nation on such a high level, that such a tremendous revelation, that came out specifically from that land of contamination, Rav Chaim Volozhin, when Mashiach comes, will look and say, Wow, look what America looks like. Look at the amount of Yeshivot, look at the amount of Kollelim, look at the amount of Bais Yaakov, Look what's going on! How many Sefarim were written in America? What a overturn! After the Holocaust , Rav Mottel Katz went into a bookstore on Lower East Side looking for a Ketzot Hachoshen , a book that is learned in Yeshivot. The proprietor said, " Let me look, I think I have one left." The store owner found the book, blew off the dust, gave it to him and said, " Be careful with this book, because this is the last Ketzot Hachoshen in America. " Rav Mottel Katz told him, " More Ketzot Hachoshens will be printed or used in America than have been printed since the Ketzos Hachoshen came out." And he was right. That's the unbelievable concept of Vayehi sham l'goy / Vayehi sham l'goy gadol . There, in Mitzrayim , we will turn into a nation that's Metzuyanim / outstanding . That's what we see today. B'ezrat Hashem , there is nothing better to strengthen our Bitachon than to watch these prophecies come true.

1 section- continued discussion of order of preference in securing wallet between cheresh and katan, and walking less than 4 amos incrementally

1 section- continued discussion of order of preference in securing wallet between cheresh and katan, and walking less than 4 amot incrementally

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The days of Hol Ha'mo'ed – the period between the first and last days of Pesach, and between the first day of Sukkot and Shemini Atzeret – are referred to in the Torah as "Mikra Kodesh" – holy occasions. We describe them with this term in the Musaf prayer on Hol Ha'mo'ed, as well. Although they are not the same as Yom Tov, they are nevertheless designated as special, sacred days and must be observed as such. For this reason, a number of Halachot apply regarding the proper observance of Hol Ha'mo'ed. As Chacham Ovadia Yosef writes (Chazon Ovadia – Laws of Pesach, p. 158; listen to audio for precise citation), on Hol Ha'mo'ed one should increase the amount of time spent studying Torah. The Torah obligates us to rejoice on the festivals, and Torah learning brings a person a special kind of joy. Furthermore, certain restrictions apply with regard to working on Hol Ha'mo'ed. It is also proper to wear one's Yom Tov clothing on Hol Ha'mo'ed (as Chacham Ovadia cites from the Sefer Yerei'im and Shibolei Ha'leket), and to eat special meals with bread each day and night of Hol Ha'mo'ed. The special obligation of Simcha (joy) requires that men partake of men and wine and women wear special festive clothing and jewelry. The Talmud (Sanhedrin 109) speaks very harshly about those who "disparage the festivals." Rabbi Ovadia of Bartenura (1445-1524), in his commentary to the Mishna, explains this passage as referring to those who treat Hol Ha'mo'ed as ordinary weekdays, rather than celebrating them as special days of joy and Torah study, as discussed. One must therefore ensure to properly observe Hol Ha'mo'ed through the practices described above. A very important comment in the Talmud Yerushalmi (Mo'ed Katan 2:3) puts into proper perspective the desired nature of the Hol Ha'mo'ed observance. Rabbi Abba Bar Mamal is cited as saying that if he had the support of his colleagues, he would suspend the prohibition against working on Hol Ha'mo'ed. This prohibition was enacted solely for the purpose of allowing people to spend Hol Ha'mo'ed enjoying festive meals and studying Torah. But instead, Rabbi Abba observed, people use the free time for frivolous and meaningless activities. If this is how people spend Hol Ha'mo'ed, Rabbi Abba laments, it would be better for them to go to work and involve themselves in constructive activity. Chacham Ovadia Yosef infers from this Gemara that frivolous behavior on Hol Ha'mo'ed is worse than working on Hol Ha'mo'ed. Rabbi Abba was prepared to allow people to work in order to prevent them from engaging in non-constructive, foolish activities, and he thus evidently saw frivolity as a worse infringement upon the honor of Hol Ha'mo'ed than work. It is both ironic and unfortunate that in the Jewish world today Hol Ha'moed has become a time for just that – frivolous entertainment and recreation. Rather than observing Hol Ha'mo'ed as a time for eating special meals and engaging in Torah, many Jews instead go on recreational trips and to all kinds of events. We must remember that Hol Ha'mo'ed is a "Mo'ed Katan," a quasi-Yom Tov, and should therefore be observed with special meals, special clothing, and Torah study. Summary: Hol Ha'mo'ed must be observed as a special occasion, similar to Yom Tov, with special meals, Shabbat clothes, and Torah study. It is improper to spend Hol Ha'mo'ed only for going on recreational trips and the like.

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The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 242 (Se'if Katan 9), writes that if somebody receives from another person some food for Shabbat, he should not eat that food on a weekday. Since the food was sent specifically in honor of Shabbat, it should be eaten on Shabbat. The Halachic authorities debate the question of whether this ruling was intended as strict Halacha, or as a Middat Hasidut (additional measure of piety). Either way, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 18, citing the Sefer Hasidim) that if one has no need for this food, such as if he already has enough food for Shabbat, and if he leaves it until the next Shabbat it would go spoiled, or if he is not accustomed to eating this kind of food on Shabbat, then he may eat it on a weekday. Certainly, it is permissible to taste the food on Friday in fulfillment of the Misva of "To'ameha Haim Zachu" (tasting food on Ereb Shabbat to ensure its quality). The work Piskeh Teshubot notes that this Halacha mentioned by the Mishna Berura applies only to food that one received from somebody else. If this food was earmarked for Shabbat, then it should not be eaten on a weekday. If, however, a person himself purchased food for Shabbat, he may change his mind and use it during the week. Proof may be drawn from the Gemara's famous description of Shammai, who would sometimes find a higher quality portion of food after making his purchases for Shabbat, and in such cases he would use the first portion during the week and designate the second, higher quality portion for Shabbat. This proves that one who purchased a piece of food for Shabbat may change his mind and use it during the week. And although in the case of Shammai he changed his mind only after finding a higher quality piece of food, it stands to reason that this applies even generally, and thus one who purchased some food for Shabbat is allowed to change his mind and eat it on a weekday. Summary: One who purchased a food for Shabbat may change his mind and eat it on a weekday. However, if somebody was sent food from another person specifically for Shabbat, he should not eat it on a weekday unless he does not need it for Shabbat and it would go spoiled if it is saved until the next Shabbat.

Rashi tells us to refuse a katan but not a gadol.In this episode, we offer a drash on these words.Enjoy!This week's shiur has been sponsored by Yehuda Gornbein for a זכות רפואה שלמה for Tzvi ben Leah Miriam and Rav Refoel Yehoshua ben Breindel

The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours. The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon). While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise. Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying. Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning? It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah? The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot. Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot. Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva. Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

One of the thirty-nine Melachot (categories of forbidden activity) that apply on Shabbat is "Koser" ("harvesting"). It is forbidden on Shabbat to detach something from the ground, such as stalks of wheat, or fruits from trees, such as grapes, olives dates and figs. It makes no difference whether the item that is picked is used as food for people or for animals, or even if it is not food at all, such as flowers, leaves and twigs. In all cases, the Torah forbids detaching on Shabbat something that is attached to the ground. The question thus arises as to whether it is permissible to walk on a lawn on Shabbat. For example, may a person walk about on the lawn in his backyard? When a person walks on grass, there is the possibility that he will inadvertently detach blades of grass from the ground over the course of his walking. Should we thus forbid walking on grass on Shabbat? Hacham Ovadia Yosef, in his Hazon Ovadia – Shabbat (vol. 4, p. 74), writes that it is entirely permissible to walk on grass on Shabbat, adding that it makes no difference whether the grass is dry or moist. He explains that a person who walks on a lawn has no intention to detach blades of grass, and since it is not definite that grass will be detached through walking, this is a case of "Dabar She'eno Mitkavein," which is permissible. Furthermore, even if grass would definitely be detached as a result of walking, it would still be permissible on Shabbat, because we deal here with a Rabbinic prohibition. Detaching grass with one's feet is obviously not the standard method of "Koser," and thus it is not forbidden on the level of Torah law; it is forbidden only by force of Rabbinic enactment. A situation of "Pesik Resheh De'lo Niha Leh" – where a person performs a permissible act that will definitely result in a forbidden action, in which the person has no interest – is allowed when dealing with a Rabbinic prohibition. Therefore, Hacham Ovadia writes, it is permissible to walk on grass on Shabbat even if this will definitely result in grass becoming detached from the ground. Hacham Ovadia adds that for the same reason, it is permissible to wheel a stroller or baby carriage on a lawn on Shabbat. Even if some grass is detached in the process, this is clearly not the standard way of harvesting, and this therefore qualifies as a situation of "Pesik Resheh De'lo Niha Leh" regarding a Rabbinic prohibition, which, as mentioned, is permissible. The Mishna Berura (commentary by Rav Yisrael Meir Kagan, 1839-1933), in Siman 302 (Se'if Katan 11), writes that if one walked on grass and some pieces of grass became wedged in between his toes, he may not remove them directly by hand on Shabbat. The pieces of grass, according to the Mishna Berura, have the status of Mukseh, and therefore one may not move them with his hand. He must remove them indirectly, such as by running water over his feet. Hacham Ovadia, however, disputes this ruling. He cites proofs to the fact that substances such as detached blades of grass, which are entirely insignificant and worthless, do not have the status of Mukseh. In his view, then, it is entirely permissible to remove pieces of grass from one's feet on Shabbat. Summary: Although it is forbidden to detach any vegetation from the ground on Shabbat, it is permissible to walk or push a carriage on grass, even if this may detach some blades of grass. If one walked on grass and some grass became stuck to his feet, he may remove them from his feet by hand on Shabbat.

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.

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Reb Joey shares his thoughts on the parsha. Inward was created by R' Zac Kamenetz and is produced by Zev Gavriel. The music is by Zusha. To learn more, please visit InwardTorah.org.