Podcasts about Kiddushin

What is the role of mesader kiddushin, and who can fulfill it? How is kiddushin conducted in practice? Can the kalla give the chatan a ring? Transcipt and sources here: https://www.deracheha.org/wedding-ceremony-2/ To dedicate an episode of Kol Deracheha email us at deracheha@gmail.com

Here is a lightly edited version of the transcript that polishes the grammar and improves readability while keeping the original context, structure, and conversational flow completely intact: Welcome to Daily Bitachon and our Sha'ar HaBechina . We are discussing the factors that interfere with or ruin our contemplation of what God does for us. The Chovot HaLevavot starts by telling us to look back at the beginning of the book, which discusses three initial interferences: namely, that we get used to everything, we always desire more, and we allow the things in our lives that don't go right to interfere. And now for reason number four—an additional reason that applies specifically to Bechina —and that is a person's arrogance when it comes to the benefits of God. A person often thinks, "I am deserving of this and more." In the author's words: יחשוב הכסיל הפתי כי הוא ראוי להן וליותר להן ( "The foolish fool thinks that he is worthy of them and of more than them" ). Because of this, he does not contemplate what God gave him, and he doesn't feel a need to praise and thank Hashem. As it says in the pasuk in Mishlei 16:5: תועבת ה' כל גבה לב ( "Every proud heart is an abomination to the Lord" ); it's an abomination to God when anyone is arrogant. This is a very eye-opening concept. Who doesn't have a little arrogance? The text is telling us that we feel this way because we think, "Do you know who I am? I deserve so much more." I still remember an advertisement for an expensive watch, and at the bottom, it said, "You deserve it." That is the feeling of many people today. "I deserve this; I worked hard." People use that term all the time: "You deserve it." Rav Wolbe writes about this topic in his Alei Shur (Volume 2, page 278), where he gives two reasons why we lack hakarat hatov (gratitude). Number one is hamuskal harishon , which we could translate as an axiom—something that is accepted as self-evident, a premise, or prior knowledge. There is no exact English term to translate this type of basic assumption. For example, it's like saying hamuskal harishon dictates that a person who was raised in the lap of luxury is spoiled. That's a muskal rishon , even though it might not always be that way. Rav Wolbe says that our hamuskal harishon is to understand שהכל מובן מאליו בעולם —that everything in the world is self-understood. It means we believe things are simply supposed to be there. Of course there's supposed to be a sun, a moon, and mountains. What's the question? It's just obvious. And everything is deserved. This happens because a person is born without intelligence; as they grow and become intelligent, everything seems self-understood and feels like it has to be that way. A person thinks he has to be healthy, and he has to be full and complete in his bodily functions. This is similar to what we said at the beginning of the Chovot HaLevavot's Sha'ar HaBechina —that a person gets used to everything—but Rav Wolbe is adding a little nuance here. It's not just that a person is used to it, but because he is used to it, he feels entitled . Because he is raised by parents when he is young, he thinks that is just the way it's supposed to be. You're supposed to have parents to take care of everything you need and desire. So he thinks, "Why should I thank my mother? That's what she's supposed to be doing." Furthermore, a person is born with a fundamental ego to see himself as the center of the world, believing everything was made for him. Therefore, whatever people do for him is deserved. Why should he thank anybody? He is the center of the world. Now, this is an interesting concept, because in a way, it is true. The whole world is there to serve you. That is a Gemara : Bishvili Nivra HaOlam ( "For my sake the world was created" ). But what does it mean that it was made for you? It was made to be a tool for you to serve Hashem, not because you are the center of the universe. Rav Wolbe says you need a lot of hard work to wean yourself off this original axiom and to teach yourself that nothing is self-understood. You are not entitled to anything, and everything you receive is considered a chessed ve'tovah (a kindness and a favor). That is the job of hakarat hatov . It doesn't make a difference if it's benefits you receive from God or benefits you receive from people; it is our job to constantly train ourselves that everything—literally everything—is a benefit and a kindness to us. Life itself is not self-understood. As it says in Eicha : מה יתאונן אדם חי ( "Why should a living man complain?" ). The Gemara in Kiddushin 80b expounds on this: מה יתאונן על מדותיו ( "How could you complain about God's ways?" ), וכי גבר על חטאו ( "Has he overcome his sins?" ), דייו חיים שנתתי לו ( "It is enough that I gave him life" ). Rashi explains: what are you complaining about regarding what's going on with you? Everything is a chessed . The very fact that you're alive is a chessed . Rabbi Miller brings a beautiful mashal (parable) about this. Imagine a man in a concentration camp standing in a long line, and he is on the wrong line. Someone comes over to him and says, "I can save you." For argument's sake, let's say it's Schindler. Schindler is there and says, "Listen, Yankel, I can save you, but there are a few conditions." Yankel says, "Go ahead, what are they?" "Well, first of all, you're never really going to own your own house. You're going to live in an apartment." "Okay, I'll take that." "You're going to have a wife that's difficult. It's going to be a difficult marriage; she's not going to be that easy." "I'll take that." "Some of your children are going to have challenges and will not be that easy to raise." "I'll take that." "Are you sure? You might never be able to go on a trip to Florida." "I'll take that." "You might also never be able to go away for the summer." "I'll take that." Why? Because he is giving him life. But now, here we are, used to having homes, nice spouses, good children, and vacations. Therefore, we are not happy unless we get all of those things. And when we do get those things, we think, "What do you mean? Of course I should live in a house. Shouldn't I get married? Shouldn't I have children? Of course." This is what is termed in our modern world as a sense of entitlement, which means a stable, pervasive belief that one inherently deserves special treatment, unique privileges, or an exempt status from standard rules, without any obligation to earn or reciprocate those benefits. Now, everyone has a bit of that. Of course, there is a spectrum, and it can come to a point where it becomes a clinical description. But overcoming this is our job. Rav Friedlander, in his book Sifrei Sifsei Chaim - Chinuch (page 70), says: "I remember when I was in the house of my rabbi and teacher, Rav Eliyahu Eliezer Dessler. It was a hot day, and his wife, the Rebbetzin, brought him a glass of cold water. Wow, did he say thank you! With a large smile on his face, he made a big, full statement, really thanking her for that glass of water as if she had done the biggest favor in the world for him. It was not taken as self-understood." Entitlement is the source of a lot of complaints in marriages. You hear, "My wife doesn't make dinner when I come home." Well, who said she has to? "What do you mean? That's what all wives do." Not necessarily so. There is a famous Gemara about an Amora whose wife used to make his life very difficult. When he asked for oatmeal, she brought him cold cereal; when he asked for cold cereal, she brought him oatmeal. His son was watching this and said, "Dad, why don't you just ask for oatmeal when you want cold cereal, and ask for cold cereal when you want oatmeal?" The father replied, "You shouldn't teach yourself how to lie." Yet, this same rabbi was later seen at a wedding wrapping up some cookies to bring home to his wife. Someone said to him, "Your wife? She's the most difficult woman in the world!" His answer was, "It's enough that she takes care of my children and saves me from sin." Those are the two fundamentals of marriage. Does that mean it's supposed to be an automatic entitlement to have a wife? Of course you should say thank you. There is a deal when you get married—there's a ketubah —and the basic responsibilities of marriage are just that. Everything else after that is gravy. We are going to see that this is exactly how the world was built. There is a chessed of Hakadosh Baruch Hu. Olam chessed yibaneh —the world is built on kindness. It wasn't that Hashem had to create a world. He wasn't forced to create a world, and He had nothing to gain from creating it. He is perfect; He doesn't need us, and He has everything already. So what was the point of creating a world? To do chessed . To do kindness. To give to us, and to give us existence. That is the shoresh —the root—of everything.

In the prayer we recite before the Korbanot section each morning, we express our joy over the fact that we arise early each morning to go to the synagogue and study hall, and we remain there in the evenings: "Fortunate are we! How good is our portion, how pleasant is our lot, and how exceedingly beautiful is our heritage. Fortunate are we when we rise early and stay late in synagogues and houses of study." In some editions of the Siddur, the phrase "Ke'she'anahnu Mashkimim" is written without the prefix "Ke" at the beginning. According to this version, we are exclaiming that we are fortunate "She'anahnu Mashkimim" – "that we arise early," not "when we arise early." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person should not say, "She'anahnu Mashkimim," because this would be dishonest, as most people do not arise at dawn to go to the synagogue or study hall. We should instead recite "Ke'she'anahnu," expressing that we are fortunate when we succeed in arising early to serve Hashem. Hacham Ovadia Yosef, however, disagreed, noting that the word is written "She'anahnu Mashkimim" in numerous texts of the earlier generations. It is found in Tana De'beh Eliyahu, the Siddur of Rav Amram Gaon, the Tur, the Seder Ha'yom, and several other sources. Hacham Ovadia explains that even one who does not rise early can recite this text – "She'anahnu" – because this word is written in the plural form, and thus refers not specifically to the individual reciting the prayer, but to the Jewish People generally, and many Jews indeed make a point of rising very early. This is comparable to the Vidui Ma'aser declaration that would be made every third and six years of the seven-year Shemitta cycle avowing compliance with the various tithing requirements (Terumot and Ma'aserot). Rashi (to Kiddushin 26a) writes that even a person who does not own land in Eretz Yisrael can make this proclamation, even though it refers to Eretz Yisrael as the land "Asher Natata Lanu" – "that You have given us" (Debarim 26:15), because this means that the land was given to the entire Jewish Nation. Even though the person himself has no portion in the Land of Israel, he can nevertheless speak of it as the land which Hashem has given "us," because the land was given to the entire nation. By contrast, a person without land in Eretz Yisrael cannot make the Mikra Bikkurim proclamation which is declared upon bringing one's first fruits, because this declaration speaks of the land "Asher Natati Li Hashem" – "that You, O G-d, have given me" (Debarim 26:10), in the first-person form. The phrase "She'anahnu Mashkimim" is written in the plural form, and thus refers to all Am Yisrael, and not specifically to the person reciting the prayer. Hence, it is legitimate even for somebody who does not rise early to recite this text. Nevertheless, most of the Siddurim that have become accepted in our community use the text "Ke'she'anahnu Mashkimim."

What are the halachot and customs of the first steps of a wedding, from reception, to bedecken, to processional, to how the chuppa is made? Transcript and sources here: https://www.deracheha.org/wedding-ceremony-1/  To sponsor an episode email us at deracheha@gmail.com 

Din & Daf: Conceptual Analysis of Halakha Through Case Study with Dr. Elana Stein HainIn this week's daf (Menachot 93a-b), the mishnah declares that women do not lay their hands (semicha) on their korbanot. This seems to be the position within mishnah, as corroborated in Kiddushin (36a, Mishnah 1:8). However, in another tannaitic source - the Sifra (Midrash Halakha on Vayikra) - R. Yose and R. Shimon are cited as saying that women may choose to lay their hands (semicha) on their korbanotץ Their approach introduces an important rabbinic concept - רשות - volitional acts. It also serves as precedent in the Bavli for women's volitional performance of mitzvot that are understood as not required of them. In this shiur, we will examine both of these dimensions.Menachot 93Dr. Elana Stein Hain – dinanddaf@hadran.org.ilFor more Din and Daf: https://hadran.org.il/channel/din-daf/

Parashat Teruma begins with G-d's command, "Ve'yikhu Li Teruma" – that Beneh Yisrael should donate materials toward the construction of the Mishkan. Surprisingly, Hashem here commands that the people donate toward this project with the word "Ve'yikhu," which means "They shall take." Instead of saying that the people should give, that they should donate, Hashem commands them to "take" a donation. This highlights a basic truism about charity – that by giving, we receive. When we give charity, when we donate toward a worthy cause, we receive far more than we give. We lose nothing, and we gain an incalculable amount. The merits earned through charitable donations are worth far more, and are infinitely more secure, than any financial asset. The rewards are both inestimable and guaranteed. But this understanding of the word "Ve'yikhu" actually runs even deeper. The Gemara in Masechet Kiddushin speaks of an exceptional case where a bride can be betrothed by giving, instead of receiving. The Halachic mechanism of Kiddushin, whereby a woman becomes formally betrothed to a man, requires the man to give the woman something of value. Of course, this is commonly done by giving the bride a ring. Normally, Kiddushin cannot be effectuated in the opposite manner, through the bride giving something to the groom. If the bride wishes to give the groom a gift, this must not be done as part of the Huppa ceremony, because it must be perfectly clear that the betrothal takes effect through the groom giving the ring to the bride. However, the Gemara establishes that if the groom is a distinguished person, such as a member of the royal court, then his bride can become betrothed to him through her giving him a gift. The reason, the Gemara explains, is that when an ordinary person gives a gift to a person of distinction, the giver derives great benefit by the recipient's acceptance of the gift. The satisfaction that comes from the distinguished person's consent to receive the gift outweighs the value of the gift. Therefore, if the groom is a man of distinction, the bride can become betrothed through the benefit she receives by the groom's acceptance of her gift, because by giving, the bride is actually receiving. This Halacha sheds new light on the command "Ve'yikhu Li Teruma." When we donate for a Misva purpose, we are, in essence, donating to Hashem, as it were. We are so-to-speak giving something to Hashem. Whether it's assisting a family in need, contributing to a charity fund, or supporting a synagogue of yeshiva, we are giving a gift to Hashem – who is, quite obviously, far more "distinguished" than any dignitary or prominent figure. And in this sense, we receive when we give. Anytime we have the opportunity to donate, we are given the privilege of giving a gift to Hashem. This is a privilege we should celebrate – and an opportunity that we should eagerly and enthusiastically seize as often as we can.

Parashat Teruma begins with G-d's command, "Ve'yikhu Li Teruma" – that Beneh Yisrael should donate materials toward the construction of the Mishkan. Surprisingly, Hashem here commands that the people donate toward this project with the word "Ve'yikhu," which means "They shall take." Instead of saying that the people should give, that they should donate, Hashem commands them to "take" a donation. This highlights a basic truism about charity – that by giving, we receive. When we give charity, when we donate toward a worthy cause, we receive far more than we give. We lose nothing, and we gain an incalculable amount. The merits earned through charitable donations are worth far more, and are infinitely more secure, than any financial asset. The rewards are both inestimable and guaranteed. But this understanding of the word "Ve'yikhu" actually runs even deeper. The Gemara in Masechet Kiddushin speaks of an exceptional case where a bride can be betrothed by giving, instead of receiving. The Halachic mechanism of Kiddushin, whereby a woman becomes formally betrothed to a man, requires the man to give the woman something of value. Of course, this is commonly done by giving the bride a ring. Normally, Kiddushin cannot be effectuated in the opposite manner, through the bride giving something to the groom. If the bride wishes to give the groom a gift, this must not be done as part of the Huppa ceremony, because it must be perfectly clear that the betrothal takes effect through the groom giving the ring to the bride. However, the Gemara establishes that if the groom is a distinguished person, such as a member of the royal court, then his bride can become betrothed to him through her giving him a gift. The reason, the Gemara explains, is that when an ordinary person gives a gift to a person of distinction, the giver derives great benefit by the recipient's acceptance of the gift. The satisfaction that comes from the distinguished person's consent to receive the gift outweighs the value of the gift. Therefore, if the groom is a man of distinction, the bride can become betrothed through the benefit she receives by the groom's acceptance of her gift, because by giving, the bride is actually receiving. This Halacha sheds new light on the command "Ve'yikhu Li Teruma." When we donate for a Misva purpose, we are, in essence, donating to Hashem, as it were. We are so-to-speak giving something to Hashem. Whether it's assisting a family in need, contributing to a charity fund, or supporting a synagogue of yeshiva, we are giving a gift to Hashem – who is, quite obviously, far more "distinguished" than any dignitary or prominent figure. And in this sense, we receive when we give. Anytime we have the opportunity to donate, we are given the privilege of giving a gift to Hashem. This is a privilege we should celebrate – and an opportunity that we should eagerly and enthusiastically seize as often as we can.

Is kiddushin a mitzva? What type of beracha is Birkat Eirusin? Who can recite it? Transcript and sources here: https://www.deracheha.org/mitzva-and-beracha-of-kiddushin/ To dedicate an episode of Kol Deracheha email us at deracheha@gmail.com 

What is kiddushin and how does it work? What are the man's and woman's roles in it? Transcript and sources here: https://www.deracheha.org/kiddushin/ To dedicate an episode of Kol Deracheha email us at deracheha@gmail.com 

This week on Shtark Tank, we're opening the mailbag to dive into the conversations, questions, and insights sparked by our recent episodes. We explore what it really means to be an eved Hashem , a professional , and a family man in a fast-paced world.In this episode, we discuss:The "Millstone" of Marriage: Does our Avodas Hashem fundamentally change once we have families? We look at the Gemara in Kiddushin about learning before vs. after marriage.Work as a "Calling": Is the idea of self-fulfillment at work a modern invention? We trace the sources from the Chovas HaLevavos to modern corporate culture.Savoring the Steak: Why we should treat a line of Gemara like a juicy steak and how to handle the stress of "not learning enough" in a vast sea of Torah.Torah as an Antidote: A deep dive into the Netziv on why the Torah critiques Yosef's beauty and how geshmak learning is the ultimate protection against the yetzer hara.The AI Future: If AI takes over our jobs, will we actually have the focus to "study God" all day?The Aliyah Struggle: Facing the "rational" vs. "emotional" challenges of making the move to Israel.Support the Show:If you enjoyed this episode, please hit Subscribe and leave a 5-star review—it helps us reach more listeners like you!

What connects purchasing Maarat Hamachpela to KIDDUSHIN by Rabbi Benjamin Lavian

After waking in the morning, a person is not permitted to learn Torah before reciting Birkot Ha'Torah. As we saw in earlier installments, however, this applies only to learning verbally. Merely thinking Torah in one's mind, without speaking, is allowed before reciting Birkot Ha'Torah in the morning. (We saw, though, that reading a Torah book, even silently, might require the recitation of Birkot Ha'Torah.) Intuitively, we might assume that silently listening to a Torah lecture should be no different than silently thinking about Torah. Seemingly, then, if a person attends a Torah class in the synagogue early in the morning, he does not need to first recite Birkot Ha'Torah. However, the Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1680-1757) rules that listening to a Torah class differs from thinking about Torah in this regard. He applies to this situation the famous Halachic principle of "Shome'a Ke'oneh" – that listening to the recitation of a text is akin to reciting it oneself. Thus, for example, every Shabbat, one person recites Kiddush, and everyone else at the table fulfills his obligation by listening to the recitation. Accordingly, people who listen to a Torah class are considered to be saying the words spoken by the teacher. Hence, listening to a Torah class is akin to verbally speaking words of Torah, and requires the recitation of Birkot Ha'Torah. Hacham Ovadia Yosef brought proof to this theory from the Gemara's inference of the Birkot Ha'Torah obligation from a verse in the Book of Debarim (32:3). The Gemara in Masechet Berachot (21a) cites as the Biblical source of this requirement the verse, "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." Moshe here was announcing that when he teaches Torah, the people should recite a blessing. Thus, the very source of Birkot Ha'Torah is a situation where people recite a Beracha before listening to words of Torah, clearly implying that even silently listening to a Torah lecture requires the recitation of Birkot Ha'Torah. This is the ruling also of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). Although several Poskim (including the Lebush and Hida) disagree, Halacha follows the opinion of the Halachot Ketanot. Therefore, those who attend a Torah class early in the morning must ensure to first recite Birkot Ha'Torah. Some addressed the question of how to reconcile the Halachot Ketanot's reasoning with the ruling of the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) that the person who receives an Aliya to the Torah must read along with the Ba'al Koreh (reader). Fundamentally, the obligation to read is upon the Oleh (person who was called to the Torah); the Ba'al Koreh reads the Torah on his behalf. Seemingly, the rule of "Shome'a Ke'oneh" should allow the Oleh to silently listen to the reader and thereby discharge his obligation. Indeed, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disputed the Rosh's ruling, and maintained that the Oleh does not need to read together with the reader. Halacha, however, follows the Rosh's ruling. If, as the Halachot Ketanot writes, listening to words of Torah is akin to reciting them, then why must the Oleh read along with the Ba'al Koreh? Several explanations were given for why the congregational Torah reading might be different, and is not subject to the rule of "Shome'a Ke'oneh." One theory is that "Shome'a Ke'oneh" applies only when there is a general obligation to recite a certain text. The congregational Torah reading is an obligation upon the congregation as a whole, and not on any particular individual, and it therefore is not included in the rule of "Shome'a Ke'oneh." Others explain that since the original format of Torah reading was that the Oleh reads the text, and the concept of a Ba'al Koreh was introduced later, the Oleh is required to read along, to preserve the initial arrangement. Yet another answer is that the rule of "Shome'a Ke'oneh" does not allow for one person to recite the Beracha over a Misva and another person to perform the Misva. On Purim, for example, the one who reads the Megilla for the congregation also recites the Beracha. Never does someone from the congregation recite the Beracha, and then the Ba'al Koreh reads the Megilla. Therefore, the Oleh cannot recite the Beracha and then fulfill his obligation by listening to the Ba'al Koreh's reading. Interestingly, Rav Shlomo Kluger (1785-1869) asserted that this Halacha regarding Birkot Ha'Torah before listening a Torah class hinges on a debate among the Rishonim regarding a different issue. It often happens that somebody is still in the middle of the Amida prayer when the Hazzan begins the repetition, and reaches Nakdishach. Common practice follows the view of Rashi, that the person in this situation should stop and listen silently to Nakdishach in order to fulfill this Misva. Rabbenu Tam (France, 1100-1171), however, disagreed with this ruling, arguing that in light of the principle of "Shome'a Ke'oneh," listening to Nakdishach in the middle of the Amida would constitute a Hefsek (forbidden interruption) in the Amida. This is no different than reciting Nakdishach in the middle of the Amida, which is of course not allowed. Seemingly, Rav Kluger writes, the ruling of the Halachot Ketanot, that listening to Torah is akin to speaking Torah, follows the view of Rabbenu Tam, that "Shome'a Ke'oneh" actually equates listening to speaking. According to Rashi, listening is not precisely the same as speaking, which is why he permits listening to Nakdishach during the Amida. By the same token, it would seem that Rashi would not require reciting Birkot Ha'Torah before listening to a Torah lecture. The question, then, becomes why we follow Rashi's opinion regarding listening to Nakdishach during the Amida, but we accept the Halachot Ketanot's ruling regarding Birkot Ha'Torah. These two rulings seem to contradict one another – as the first presumes that listening is not precisely like speaking, whereas the second presumes that listening is equivalent to speaking. Hacham Ovadia answers that when a person is reciting the Amida as the congregation reaches Nakdishach, he wants to fulfill the Misva of reciting Nakdishach, but he also does not wish to interrupt his Amida. Halacha therefore allows him to listen to Nakdishach – such that he will be credited with this Misva – without being considered in violation of disrupting the Amida. Since the person seeks to perform the Misva, an exception is made to allow him to do so. Even Rashi agrees that listening is equivalent to speaking, but in the specific instance where a person recites the Amida and hears Nakdishach, special permission is given to listen to Nakdishach. Hacham Ovadia cites in this context the Gemara's teaching (Kiddushin 39b) that a person's intention to transgress a sin is disregarded if he ends up being unable to commit the forbidden act. A person's thoughts are discounted as far as Halachic violations are concerned, and thus one cannot be considered guilty of disrupting his Amida by silently listening to Nakdishach. Another question that was asked regarding the Halachot Ketanot's ruling is whether the speaker and audience must have specific intention for "Shome'a Ke'oneh" to take effect. During Kiddush, the person reciting Kiddush must have in mind that his recitation will be effective in satisfying the listeners' obligation, and they must likewise intend to fulfill their obligation by hearing his recitation. Seemingly, then, if listening to a Torah class is akin to speaking words of Torah due to the principle of "Shome'a Ke'oneh," this should depend on whether or not the speaker and audience have this specific intention. However, Hacham Ovadia Yosef, in his Yabia Omer (vol. 4, addendum to #8), writes that this specific intention is not necessary, and he draws proof to the fact that Torah study marks an exception to the general rule. The Gemara in Masechet Sukka (38) infers the principle of "Shome'a Ke'oneh" from the story of King Yoshiyahu, before whom a man named Shafan read the Torah, and Yoshiyahu was considered to have read it himself. There is no mention of either Yoshiyahu or Shafan having specific intention that Yoshiyahu should be considered to have read the text – indicating that such intention is not necessary. Although in general "Shome'a Ke'oneh" requires the intention of both the speaker and listener, Torah study marks an exception, where such intention is not needed for "Shome'a Ke'oneh" to take effect. Rav Yisrael Bitan offers two possible explanations for this distinction, for why the mechanism of "Shome'a Ke'oneh" does not require Kavana (intent) in the context of Torah study, but it does in the context of all other Misvot. First, the primary method of Torah learning is through a teacher and listeners; this is the most common way that Torah is studied. Therefore, the listeners fulfill their obligation by listening without having to create a connection to the speaker through Kavana. Alternatively, one could say that in the case of Torah learning, the intent is present by default. When a Rabbi or teacher stands up before a room to teach Torah, everyone's intention is clearly to fulfill the Misva of Torah learning, and there is no need to consciously think this. The fundamental difference between these two explanations is that according to the first, Kavana is not necessary for "Shome'a Ke'oneh" to take effect when teaching Torah, whereas according to the second, Kavana is necessary, but it is presumed even without consciously having it in mind. These different perspectives will affect the fascinating question of whether a distinction exists between attending a Torah class and listening to a recording. According to the first explanation, listening to Torah is equivalent to speaking Torah even without Kavana, and this would be true even when listening to a recording of a Torah class. According to the second approach, however, Kavana is necessary for the listener to be considered to be speaking, and the speaker and listener are presumed to have this intent – and thus this would not apply in the case of a recording. When listening to a recording, there is no speaker to supply the Kavana, and thus the listener is not considered to be speaking the words. It would then follow that one would not be required to recite Birkot Ha'Torah before listening to a recorded Torah class in the morning. For example, if a person wishes to listen to a Torah class as he makes his way to the synagogue in the morning, he would not – according to this second explanation – be required to first recite Birkot Ha'Torah. In practice, however, as this matter cannot be conclusively determined one way or another, we must be stringent and recite Birkot Ha'Torah even before listening to a recorded Torah class. Therefore, one who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand. Summary: One who wishes to hear a Torah class in the morning – either in person or a recording – must first recite Birkot Ha'Torah and the verses of Birkat Kohanim beforehand.

Rabbi Zakutinsky - Mesechta Kiddushin Daf 29 Part 2 by Rabbi Avi Zakutinsky

Rabbi Zakutinsky - Mesechta Kiddushin Daf 29 Part 1 by Rabbi Avi Zakutinsky

In a follow up to last week's episode, we review laws of marriage (Kiddushin), explore some aspects of sexuality in Jewish practice (Onah, Niddah), and consider the laws of divorce (Gittin)

The Torah in Parashat Naso tells of the special gifts and sacrifices brought by the Nesi'im – the leaders of the tribes – in honor of the inauguration of the Mishkan. To celebrate this event, the Nesi'im donated wagons to be used by the Leviyim to transport the Mishkan during travel, and then each tribal leader offered a series of sacrifices one day. Each day for twelve days, a different Nasi brought these sacrifices. The Torah introduces this account with the words, "Va'yehi Be'yom Moshe Kalot Moshe Le'hakim Et Ha'Mishkan" – "It was on the day when Moshe finished erecting the Mishkan…" (7:1). Rashi observes that the word "Kalot" resembles the word "Kalla" – "bride." This allusion, Rashi explains, indicates to us that on this day, the day when the Mishkan was completed and began functioning, Beneh Yisrael were like a bride entering under the wedding canopy with her groom. This was the day of Beneh Yisrael's "wedding" with G-d. Rashi's comments must be reconciled with the well-established tradition viewing Ma'amad Har Sinai – G-d's revelation to our ancestors at Mount Sinai – as our nation's "wedding" with the Almighty. Indeed, several customs we observe at weddings commemorate aspects of Ma'amad Har Sinai. For example, we adorn the Hupa with flowers, just as Mount Sinai grew beautiful flowers at the time of the Revelation. And it is customary for the groom to leave the Hupa and walk toward the bride to greet her as she makes her way to the Hupa, as G-d is described as coming from Mount Sinai to greet the people as they made their way from the camp to the foot of the mountain ("Hashem Mi'Sinai Ba" – Debarim 33:2). If our "wedding" with the Almighty occurred on Shabuot, the day of Matan Torah, then how can Rashi speak of the day of the Mishkan's inauguration – which happened nearly ten months later – as the "wedding day"? The answer lies in the tragic event that transpired in between Matan Torah and the inauguration of the Mishkan – the sin of the golden calf. We might say that the day of Matan Torah marked the first stage of the wedding process – what we call "Kiddushin" (betrothal). This is the stage when the groom gives the bride a ring and designates her as his wife. The marriage is completed with the stage of "Nisu'in," when the bride and groom go into private for the first time. The "Nisu'in" between Beneh Yisrael and Hashem was to occur forty days after Ma'amad Har Sinai, on the 17 th of Tammuz, when Moshe came down the mountain with the two tablets. This day was to have marked the completion of the "wedding," whereby our nation was fully "married" to the Almighty. In the interim, however, Beneh Yisrael had betrayed G-d – like a bride who was unfaithful to her groom – by worshipping a foreign deity. Under such circumstances, of course, the "wedding" could not continue. Beneh Yisrael needed to repair the relationship through repentance and through the building of the Mishkan. Once the Mishkan was completed, the "wedding" could now be resumed. Therefore, Rashi writes that on the day of the Mishkan's inauguration, Beneh Yisrael resembled a bride going into the Hupa – because this day marked the renewed "wedding" which had been discontinued as a result of the sin of the golden calf. Not coincidentally, Parashat Naso is almost always read shortly after the celebration of Shabuot, the day which celebrates the beginning of our "marriage" with G-d. Parashat Naso tells of the completion of the "wedding," how our nation succeeded in recovering from the tragic failure of the golden calf, in rebuilding our trust and faithfulness, so we could again be worthy of "marrying" Hashem, of entering into a unique, intimate bond with Him. The story of the Mishkan's completion teaches us that we need to earn this special relationship through loyalty and devotion. If we prioritize other interests and concerns over the Torah, if we choose to place our trust in people and forces other than Hashem, then we are betraying Him and thus become unworthy of His special protection and blessings. If we want to benefit from our relationship with G-d, we need to earn it through unbridled fealty to His commands, and by remaining uncompromisingly and unflinchingly committed to the Torah, without being misled by the alluring "golden calves" that threaten to pull us away from our loyalty to Hashem.

The Gemara in Kiddushin 30b provides guidance for one whose desires are aroused—drag yourself to the Beis Midrash. We analyze why and how this works.

The Gemara in Kiddushin 30b likens the yetzer hara to a wound inflicted by a father and the Torah to a bandage the father provides to protect the son from damage due to the wound.

Two statements in the Gemara in Kiddushin 30b about the yetzer hara: (1) Even it's Creator calls it rah—evil; (2) it's always renewing, strengthening, and trying to kill you.

1)     There's a new Tefilin-protector on themarket. Is it appropriate for Minhag Chabad?[1]2)    May cold food be placed in a warming-cupboard on Shabbos?[2]3)    What would be the equivalent of a blech in order to permit returning hot food back into our ovens?[3]4)    I'm visiting a community on Purim. The local Rabbi has organized Mishloach Monos from family to family. Is there value in me bringing a single package of Mishloach Monos to be passed around: A gives the package to B, Bgives the package to C etc.?[4]5)    What is the brocho for onion-rings that are coated with crumbs?[5]6)    May one eat food that was taken into a WC, or food that was touched by one who exited the WC but hadn't yet washed his/her hands?[6]7)    I sold a house to another Jew. We agreed a time-frame. The lawyer included a penalty for delays. Evidently the penalty increases the longer the delay. Is that kosher?[7]8)    Is it Chabadminhag to refrain from making Kiddushin the 7th hour Friday evening?[8]9)    Feedback on a man davening Mincha a while after lighting candles:[9]10)  Feedback on Poreis Mapoh uMekadeish:[10]https://us02web.zoom.us/j/9764852268?omn=87497291855Index to previous Panorama Shiurim: PanoramaIndex 2 - Google Docs[1] ראה נתיבים בהלכה ומנהגסימן ב. [2]ראה שבת כלכהח"א פ"ט אות לח, להתיר חזרה אם אין בו יותר ממצב-חום אחד. לולא כן הוי כאינה גרופה וקטומה. ולהוסיף, שגם צ"לשאין בו טרמוסטט. לולא כן הרי הפותח או סוגר התנור גורם פעולת הטרמוסטט. זה יהי'מותר ע"י נכרי, מדין פסיק רישי' באמל"נ.[3] ראה שבת כלכה ח"אפ"ח אות טז.[4] י"א שבזהשבעה"ב נותן, די בזה לכל ב"ב (ראה סי' תרצה ס"ד, משנ"ב שםס"ק כה בשם המג"א, 'דרשו' שם מס' 56). לתת מש"מ בתנאי שהוא יתןאותן בחזרה, י"א שאינו מקיים בזה המצוה ('דרשו' שם מס' 51 בשם השפת אמתוהגרש"ז אוירבך). מסתבר שה'סיבוב' המוצע שווה להנ"ל. [5] בס' שערי הברכה ערך 'שניצל'הביא מה'שבט הלוי' ועוד לברך 'שהכל', כי הא דדגן עיקר אינו שייך כשהדגן הוא בעצםטפל. ושם הביא שיש חולקים.[6] דן בזה בס' טעמי המנהגים(ציצית, קו"א לאות כ); שו"ת מנחת יצחק (ח"ג סי' סג); שבט הלוי(ח"י סי' קסה); מחקרי ארץ (ח"ג או"ח סי' ו). [7] ספר תורת רביתפ"ח אות ח, וש"נ לשוע"ר הל' רבית סמ"ח.[8] ראה שוע"רסי' רעא ס"ג; שלחן מנחם ח"ב.[9] אולי יש להבחיןבזה בין אנשם לנשים, "ורובן [של הנשים] אינן מתפללות ערבית במ"ש"(ראה שוע"ר סי' קו סוס"ב). ואולי כן הדבר בליל שבת. וא"כ הוה להוהדלקת הנרות קבלת השבת בשלימותה. משא"כ באיש, שמכיון שתפלת ערבית לפניו [בפרטאם נוהג להתפלל ערבית מבעוד יום], לכן קבלתו השבת היא רק שביתה ממלאכה ולא עיצומושל יום.[10] בשיחת שמח"ת תשמ"ח אמר כ"ק אדמו"רזי"ע שפסקו לנהוג כן בחב"ד.

If a young man is suggested a Shidduch with a girl who is, let's say, 21 years old, and that girl has an unmarried 23-year-old sister, would it be improper for the boy to date the girl? Should he be concerned about the possibility that the older sister will feel resentment over the fact that her younger sister is marrying before her, which could invite the "Ayin Ha'ra" (evil eye) or otherwise cast a dark shadow over the marriage? This question also arises in the reverse case, of a girl who is introduced to a young man who has an older unmarried brother. This question was addressed already by the Maharit (Rav Yosef of Trani, 1568-1639), who wrote that there is no prohibition at all against marrying somebody who has an older unmarried sibling. He notes that this concern was relevant only in ancient times when it was customary for the father to marry off his daughters when they were still children, by accepting Kiddushin on their behalf. When the father accepts Kiddushin for the betrothal of his daughters, it is improper to marry off his younger daughter before the older daughter. Nowadays, of course, young women marry on their own, when they are adults, and in such a case there is no concern whatsoever when a younger sister marries before her older sister. Similarly, the Or Ha'haim (Torah commentary by Rav Haim Ben-Attar, 1696-1743), in Parashat Vayeseh (29:26), writes that the sequence of marriage is of concern only for the girls' father, but not for the groom. Meaning, if a man wishes to marry a younger sister, he may certainly do so, and it is the sisters' father who must worry about first marrying off the older daughter. The Or Ha'haim draws proof to this theory from Yaakob Abinu, who wished to marry Rahel even though her older sister, Leah, was unmarried. Of course, Laban switched the two sisters, but regardless, Yaakob was prepared to marry Rahel even though Leah was unmarried, proving that this is not an issue with which a groom must be concerned. Rav Yosef Shalom Elyashiv (contemporary) indeed rules that one may date and marry a girl who has an older unmarried sister, and a girl may marry a boy with an older unmarried brother, as the older sibling's need to get married is not the responsibility of the younger sibling's suitor. And besides, as Rav Elyashiv noted, it can generally be assumed that the older sibling does not mind the younger sibling's marriage. Certainly, a younger sibling should not be forced to remain single just because he or she has an unmarried older sibling. Therefore, an older unmarried sibling should not be a factor in considering a marriage prospect. Ideally, of course, we want all our children to marry as soon as they are ready and in order, but if this does not happen, the younger siblings are free to date and marry even if there is an unmarried older sibling. Summary: It is entirely permissible for a girl to date and marry a boy who has an older unmarried brother, and for a boy to date and marry a girl who has an older unmarried sister.

Hilchot Chupa V'Kiddushin Part 3: If you know the one of the eidim is a thief should you tell the mesader kiddushin?? Should we purposely use pasul eidim for secular couples(eishes ish)?!?

This episode discusses the Gemara in Kiddushin 29b about the “mazik” that appeared like a seven-headed serpent in the Beis Midrash of Abayei.

Unlock the profound wisdom of the Talmud as we explore the intricate layers of honor, respect, and integrity in Jewish life. Join us as we unravel the responsibilities that children hold towards their parents and ponder the intriguing question of whether a father can waive the honor traditionally due to him. Through the lens of the Kohen Gadol's customs, we emphasize the importance of fostering a harmonious family environment and staying true to the Talmudic principle of proper attribution. Discover the nuanced distinctions between the roles of parents and teachers in Jewish tradition, and the deep value placed on wisdom and truth.Moving beyond familial ties, we delve into the heart of what makes a marriage strong and resilient. Misconceptions about conflict are challenged, revealing how disagreements can be a source of strength rather than an end. We also shed light on the world of arranged marriages, demystifying this age-old tradition with personal insights and emphasizing the essential role of mutual consent and compatibility. As the episode unfolds, we reflect on the essence of dignity and integrity, especially for those in leadership, urging a life where actions align with values. _____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (#64) of the Thinking Talmudist Podcast is dedicated to Ed Steiner!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on November 22, 2024, in Houston, Texas.Released as Podcast on December 5, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Rebecca Hornstein serves as executive director of Boston Workers Circle: Center for Jewish Culture & Social Justice, but she is also a talented artist who creates ketubot (Jewish marriage contracts, often crafted to be beautiful art pieces), through a project called Rituals for Revolutionaries. She joins Dan and Lex for a conversation that covers ketubot, the power of Jewish ritual moments, and a magical Yiddish word that may be new to you: “veltlich” (“secular” or “worldly”). This episode is the 6th conversation in an ongoing Judaism Unbound mini-series exploring Jewish weddings.Sign up for Apocry-Fest: Hanukkah Unbound and Un-Canonized by heading to www.JudaismUnbound.com/apocryfest. Do so, and we'll send you all sorts of cool Apocryphal (ApocryFUN!) stuff, during Hanukkah, to help enrich your experience of this holiday! Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Ever wondered about the true depth of honoring and revering one's parents as taught in the Talmud? Our latest Thinking Talmudist episode invites you into the heart of these profound teachings from Tractate Kiddushin. Picture this: balancing the complexities of familial duty with financial obligations—a challenge many of us face today. We unravel the distinctions between honor and reverence, sharing personal stories that shed light on how these timeless concepts manifest in our daily lives. Plus, we're thrilled to announce an upcoming event with Ken Spiro, where he will illuminate the historical and cultural journey of the Jewish people.Embark on a journey through the ethical and financial intricacies of fulfilling one's duty to parents, as discussed in the Gemara. The episode is rich with scenarios, including managing work commitments alongside caring for one's parents without exploiting funds destined for the needy. A vivid scenario brings home the message of respecting parents even at personal financial loss, emphasizing the moral strength the Torah instills against anger and the metaphorical stumbling blocks it warns us about in family dynamics.Join us as we explore the nuances of respect, from not interrupting a parent's conversation to understanding when to prioritize mitzvot over direct parental requests. We touch upon the Talmud's concept of "teku," showcasing its lessons on valuing others' property and the mitzvah of returning lost items. Through these teachings, we highlight the significance of observing God's commandments with a heart open to deeper meaning, mirroring the Talmudic tradition of inquiry and understanding. This episode promises not just teachings but a path to enriched familial relationships and spiritual insight._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (62) of the Thinking Talmudist Podcast is dedicated to Barry & Monica Finberg!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on November 15, 2024, in Houston, Texas.Released as Podcast on November 17, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

What if honoring your parents meant more than just respect, but navigating complex personal dynamics and cultural values? Join us as we explore the profound mitzvah of honoring one's parents through the rich discussions found in Tractate Kedushin, 31B. We examine the nuanced responsibilities children have towards their parents, guided by the wisdom of Reb Yaakov bar Avuha and Abaye. Hear the inspiring story of Reb Tarfon's exceptional respect for his elderly mother, challenging us to deeply consider the lengths we would go to honor our own parents. We also delve into the importance of a personalized approach in parenting, reflecting on how each child's unique needs call for tailored guidance and support.Additionally, we recount the poignant episode of Rav Asi and his elderly mother, uncovering the delicate interplay between fulfilling filial duties and the sanctity of the land of Israel. Through the heartfelt guidance of Rabbi Yochanan and the stringent measures of contemporary sages, we see the deep reverence held for Israel. Finally, we tackle the challenging relationship between Israel and the international community, focusing on the biases and actions of the United Nations. By examining historical and ongoing conflicts, we underscore the unwavering dedication required to uphold Israel's sovereignty and heritage. Tune in for a thought-provoking discussion that intertwines religious duty, personal sacrifice, and national pride._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (62) of the Thinking Talmudist Podcast is dedicated to Isaac & Sophia Mirwis!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 27, 2024, in Houston, Texas.Released as Podcast on October 6, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Unlock the profound teachings of humility and the omnipresence of God with us on this enriching episode of the Thinking Talmudist Podcast. Discover how humility can bring you closer to the Divine Presence and the importance of avoiding secret sins as we explore tractate Kiddushin, page 31a. Learn from Rabbi Yehoshua ben Levi's wise words on the dangers of arrogance and Rav Huna's lifelong practice of wearing a yarmulke to symbolize his reverence for God. Our discussion reveals how our relationship with God mirrors our relationship with our spouse and emphasizes the value of asking questions in the pursuit of truth.Balance is key in life, particularly when it comes to mourning and empathy. We delve into Jewish mourning practices that transition from intense grief to a balanced state, teaching us to honor our losses while continuing to live healthily. The conversation extends to the mitzvah of honoring parents through the story of Dama Ben Nesina, who prioritized his father's sleep over financial gain, highlighting the deep significance of this mitzvah. Learn how to integrate acts of remembrance and mitzvahs into daily routines without compromising well-being.Truth and authenticity are cornerstones of Jewish tradition. Every version of a story is meticulously recorded in the Talmud, underscoring the importance of "emes" (truth). Through personal anecdotes and the story of Dama bin Nesina, we emphasize the spiritual and material rewards of good deeds. Conclude with insights into the personalized nature of honoring parents and the multitude of mitzvah opportunities available. This episode encourages listeners to embrace these moments for spiritual growth and fulfillment, ending with a heartfelt blessing for success and a magnificent Shabbos._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (60) of the Thinking Talmudist Podcast is dedicated to Isaac & Sophia Mirwis!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 13, 2024, in Houston, Texas.Released as Podcast on September 30, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Unlock the profound teachings of humility and the omnipresence of God with us on this enriching episode of the Thinking Talmudist Podcast. Discover how humility can bring you closer to the Divine Presence and the importance of avoiding secret sins as we explore tractate Kiddushin, page 31a. Learn from Rabbi Yehoshua ben Levi's wise words on the dangers of arrogance and Rav Huna's lifelong practice of wearing a yarmulke to symbolize his reverence for God. Our discussion reveals how our relationship with God mirrors our relationship with our spouse and emphasizes the value of asking questions in the pursuit of truth.Balance is key in life, particularly when it comes to mourning and empathy. We delve into Jewish mourning practices that transition from intense grief to a balanced state, teaching us to honor our losses while continuing to live healthily. The conversation extends to the mitzvah of honoring parents through the story of Dama Ben Nesina, who prioritized his father's sleep over financial gain, highlighting the deep significance of this mitzvah. Learn how to integrate acts of remembrance and mitzvahs into daily routines without compromising well-being.Truth and authenticity are cornerstones of Jewish tradition. Every version of a story is meticulously recorded in the Talmud, underscoring the importance of "emes" (truth). Through personal anecdotes and the story of Dama bin Nesina, we emphasize the spiritual and material rewards of good deeds. Conclude with insights into the personalized nature of honoring parents and the multitude of mitzvah opportunities available. This episode encourages listeners to embrace these moments for spiritual growth and fulfillment, ending with a heartfelt blessing for success and a magnificent Shabbos._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (60) of the Thinking Talmudist Podcast is dedicated to Isaac & Sophia Mirwis!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 13, 2024, in Houston, Texas.Released as Podcast on September 30, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Can the presence of unconditional love and physical affection truly transform the parent-child relationship? Join us on this eye-opening episode of the Thinking Talmudist Podcast as we unpack the immense responsibilities and rewards of parenting, guided by the profound teachings of the Talmud and the wisdom of Rabbi Shlomo Wolbe. We share the invaluable insights from our sages into the concept of the three partners in parenting: the father, the mother, and God. We discuss how the divine presence is intertwined with family harmony and respect, emphasizing the role of unconditional love in fostering a secure and healthy environment for children. In today's digital age, the importance of being present and engaged with our children cannot be overstated.We then pivot to a heartfelt discussion on the emotional and social dynamics of being Jewish in New York, especially during challenging times. We reflect on what it means to wear a yellow ribbon in solidarity with the Jewish community, highlighting the deep connections and unity that define our experience. Through personal anecdotes, we underscore how building strong, loving relationships with our children helps them feel valued and responsible. This nurturing environment fosters mutual respect and closeness, essential components in raising well-rounded individuals.Lastly, we explore the transformative power of focusing on the positive aspects of relationships, particularly in marriage. We candidly speak about the limitations of a Rabbinic role compared to professional therapy and advocates for marriage counseling for couples in need. By sharing compelling stories, we illustrate how shifting focus from negative to positive traits can significantly enhance relationships. We also delve into the impact of positive reinforcement on children, encouraging them to embody the virtues they are praised for. Tune in to hear a powerful anecdote involving a rebellious teenager, demonstrating the effectiveness of validation and positive focus in resolving conflicts. This episode is a treasure trove of wisdom for parents and anyone interested in building stronger, more loving relationships._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud.This Episode (60) of the Thinking Talmudist Podcast is dedicated to Shlomo Wolbe on his recent departure to Yeshiva in Jerusalem!This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded in the Torchwood Center in the Levin Family Studio to a live audience on September 6, 2024, in Houston, Texas.Released as Podcast on September 25, 2024_____________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.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★