Podcasts about kippa

Après la Seconde Guerre mondiale, un responsable qui s'occupe d'enfants cherche Dovy Tsandri. Mais celui-ci, volontairement, ne répond pas à ses appels. Car son nom et son prénom ont été transformés. En vérité, il s'appelle Bérich et n'a jamais voulu être appelé autrement, ni qu'on l'oblige à couper ses Péot et à ne plus mettre de Kippa...

Parents should preferably have their boys wear a Kippa already once they begin walking. At very least, they should wear a Kippa from the age of three, the age at which many parents give their sons their first haircut. As discussed in an earlier installment, wearing a Kippa helps instill within a child Yir'at Shamayim (fear of G-d), and so it is important that children be trained to wear a Kippa already from a young age. When a person rises in the morning, he should put on his Kippa first, before any other article of clothing. The head is the most important part of the body, and it should thus be "dressed" first, by placing a Kippa.

The Shulhan Aruch (91:5) brings the opinion among the Rishonim that it is forbidden to recite a Beracha with one's head uncovered. Others, however, including the Maharshal (Rav Shlomo Luria, Poland, 1510-1573), ruled leniently, and maintained that it is technically permissible to recite a Beracha bareheaded. Some drew proof to this opinion from the Gemara's listing of the morning blessings, which, it appears, were recited in Talmudic times not all together (as we recite them today), but as one experienced each phenomenon – such as reciting "Poke'ah Ivrim" upon opening one'is eyes, "Zokef Kefufim" when standing out of bed, and so on. One of the blessings on this list is "Oter Yisrael Be'Tifara," which one recites when covering his head – seemingly indicating that the previous blessings were recited bareheaded, before the head-covering was placed. Hacham Ovadia Yosef noted that the Shulhan Aruch himself appears to contradict his stringent ruling. The Hida (Rav Haim Yosef David Azulai, 1724-1806) claims that the Shulhan Aruch did not definitively forbid reciting a Beracha bareheaded, as he merely mentions that there were those who maintained this opinion. In light of all of this, Hacham Ovadia concluded that although one should certainly abide by the stringent view and wear a Kippa whenever he recites a Beracha or prays, after the fact, if one prayed or recited a Beracha bareheaded, he does not need to repeat the prayer or Beracha. Thus, for example, if someone prayed alone at home (where there was nobody to point out to him that he was bareheaded), and afterward he realized that he was not wearing a Kippa, he does not need to repeat the prayer. This was also the position of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995). Rav Moshe Feinstein (1895-1986) ruled stringently in this regard, maintaining that a prayer recited bareheaded is unacceptable and must therefore be repeated with a head-covering. This is not, however, the consensus opinion. An interesting question arises in the case of a person who hears thunder or sees lightening while bareheaded. Halacha requires reciting the Beracha "She'koho U'gburato Maleh Olam" upon hearing thunder, and the Beracha "Oseh Ma'aseh Bereshit" upon seeing lightening. Our custom, based on the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), is to recite these Berachot without the Name of Hashem (omitting the words "Hashem Elokenu Melech Ha'olam"). The Ben Ish Hai reasoned that since the Beracha needs to be recited within a second or two of hearing the thunder or seeing the lightening, one is very likely to miss the time for its recitation, and if he recites it after the time, his blessing would constitute a Beracha Le'batala (blessing recited in vain). It is therefore preferable as a measure of caution to always recite these Berachot without Hashem's Name. Hacham Ovadia Yosef, however, disagreed, and maintained that one should make an effort to recite the Beracha immediately after hearing thunder or seeing lightening, and recite the entire text of the Beracha. If a person hears thunder or sees lightening while he is bareheaded, he will likely miss the time for reciting the Beracha if he first puts on his Kippa. Hacham Ovadia ruled that in such a case, one may rely on the opinion that permits reciting a Beracha bareheaded, in order not to lose the opportunity to recite a Beracha. Preferably, though, one should put his hand on his head when reciting the Beracha, because there is a view among the Poskim that one's own hand qualifies as a head-covering. Although Halacha does not follow that view, it is preferable to use one's hand as a head-covering if he does not have the opportunity to put on a Kippa. As mentioned, however, our practice is to recite these Berachot without Hashem's Name, in which case it is certainly acceptable to recite them before putting on a Kippa. Summary: If one realized after praying that his head was bare during his prayer, the prayer is nevertheless valid and does not need to be repeated.

Rav Moshe Feinstein (1895-1986) addressed the situation of a man who scheduled a job interview and felt that he stood a better chance of receiving the job if he showed up without a Kippa. Is it permissible for a person to remove his Kippa for the interview in this case if there was a reasonable concern of possibly forfeiting a job opportunity? Rav Moshe noted the Halacha that sets limits on how much a person is required to spend for the sake of fulfilling Misvot. When it comes to avoiding the transgression of a Misvat Lo Ta'aseh (Biblical prohibition), there is no such limit; a person must be prepared to lose all his money to avoid violating a prohibition. However, when it comes to a Misvat Aseh (affirmative command), one is not required to incur a significant financial loss for the sake of fulfilling the command. Therefore, even if we assume that wearing a Kippa has now been accepted as an obligatory practice, and is no longer observed merely as a Midat Hassidut (measure of piety), it certainly does not carry more weight than a Biblical command, and so one may remove a Kippa to avoid a substantial financial loss. Clearly, missing a job opportunity is a very substantial financial loss, and so the fellow in this situation would certainly be permitted to remove his Kippa before the interview. The Yalkut Yosef similarly ruled that it is permissible to go bareheaded at work if one fears losing his job if he keeps his Kippa on. The Shebut Yaakob (Rav Yaakov Reischer, 1661-1733) was asked about a case where a high-ranking government official was visiting a synagogue, and the local protocol required everyone to remove their head-coverings as a display of honor. Given the necessity of showing respect to the official, the Shebut Yaakob permitted the people to remove their Kippot, even in the synagogue. Nevertheless, the Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that it would be preferable for the community leaders to speak to the official's handlers ahead of time to explain that Jewish custom requires wearing a head-covering, so the people would not need to remove their Kippot. A more unusual question that once came to Rav Moshe Feinstein involved an otherwise observant fellow who decided to succumb to his urge to go see a movie in a theater. He posed the question of whether he can remove his Kippa in order to avoid creating a Hilul Hashem (defamation of G-d's Name) by people seeing Torah Jew in the movie theater. Rav Moshe strictly forbade removing one's Kippa in such a case, asserting that this would be adding a second sin on top of the sin of going somewhere inappropriate. Although the questioner claimed that he wished to remove his Kippa "Le'Shem Shamayim" – for G-d, so-to-speak, in the interest of protecting His honor, Rav Moshe said that this claim cannot be taken be seriously, and it is implausible that he wishes to remove his Kippa for altruistic motives. Therefore, there was no justification for removing the Kippa.

Is it permissible to answer "Amen" when one's head is uncovered? This question occasionally arises in the morning, when a person removes his Kippa in order to properly position his Tefillin Shel Rosh, and he hears a Beracha recited during those moments when his Kippa is off. Another example is a person who hears a Beracha in the barbershop while taking a haircut. Is he allowed to answer "Amen"? Some thought to forbid responding "Amen" bareheaded in light of the Gemara's teaching (Berachot 53b) that one who answers "Amen" to a Beracha is deemed greater than the person who recited the Beracha. The explanation given is that "Amen" in Gematria equals 91 – the combined Gematria of the divine Name "Havaya" (spelled Yod, Heh, Vav and Heh) and Adnut (spelled Alef, Dalet, Nun and Yod). Hence, answering "Amen" – which represents the combination of these two Names – is greater than reciting a blessing, which consists of only one of these two Names (Havaya). Seemingly, if it is improper to recite a Beracha bareheaded, we might assume that it is certainly improper to answer "Amen" bareheaded. In truth, however, this is incorrect. Certainly, if one has the possibility of covering his head to answer "Amen" and does not, then he acts improperly. But if a person finds himself in a situation where he hears a Beracha while his head is bare – as in the situations described – then it is preferable for him to answer 'Amen" bareheaded than to remain silent without responding to the Beracha. This resembles the Halacha concerning proper attire for prayer. While one is of course required to dress himself in an appropriate manner before praying, if, for whatever reason, one is unable to, he should nevertheless pray, rather than refrain from praying due to his unseemly attire. The Poskim also address the question of whether one may greet his fellow with the word "Shalom" while his head is uncovered. The Gemara (Shabbat 10a) brings the opinion of Ula that one may not extend such a greeting in the bathhouse, because "Shalom" is a Name of G-d, and the Shulhan Aruch rules accordingly. We might thus assume that one should avoid extending this greeting while bareheaded, as well, such as when taking a haircut. Hacham Ovadia Yosef, however, ruled that there is room to allow a person to respond to a greeting of "Shalom" while bareheaded. The Rambam does not bring Ula's ruling that one may not extend a greeting of "Shalom" in the bathhouse, as he apparently felt that Ula's position is not accepted as Halacha. Although the Shulhan Aruch – as mentioned – indeed codifies Ula's stringent view, several other Poskim followed the lenient opinion of the Rambam. And, even according to the Shulhan Aruch's view, it does not necessarily follow that if Halacha forbids saying "Shalom" in the bathhouse, it is likewise forbidden to utter this word while bareheaded. In light of this "Sefek Sefeka" (two uncertainties), Hacham Ovadia maintained that one who is bareheaded may respond "Shalom" if his fellow greets him. Rav Moshe Feinstein (1895-1986) maintained that one should not initiate a "Shalom Alechem" greeting to a fellow Jew who does not wear a Kippa, as the person will likely respond, "Alechem Shalom" – uttering the word "Shalom" bareheaded. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled leniently, asserting that since the individual without a Kippa has no intention to utter a Name of G-d, one is not causing him to sin by creating a situation where he would say "Shalom." Needless to say, Hacham Ovadia would allow initiating such a greeting to somebody who does not wear a Kippa, since in his view there is room to permit uttering "Shalom" bareheaded. Nevertheless, in deference to Rav Moshe Feinstein's stringent view, Hacham Ovadia writes that one who wishes to greet his fellow who does not wear a Kippa should preferably use a greeting other than "Shalom" (such as "Good morning") so that his fellow will not respond with "Shalom." It should be noted that our Sages emphasized the great importance of extending friendly greetings. The Mishna in Pirkeh Abot (4:15) urges us to greet all people cordially, and this applies even to sinners. Although the verse in Yeshayahu (48:22) warns, "En Shalom Amar Hashem La'reshaim" – "There is no peace, said G-d, to the wicked" – this is understood as a reference to the next world. In this world, we are to extend warm, friendly greetings to all, including the non-observant, and it is important for them to see religiously-committed Jews acting in a refined, courteous manner. In fact, it is told that when Rav Yaakov Kamenetsky (1891-1986) would walk in his neighborhood in Monsey, NY, he would make a point of warmly greeting everyone he encountered, Jew and non-Jew alike. After his passing, several nuns remarked that Rav Yaakov was the only one who warmly greeted them whenever he passed them – underscoring the importance of extending friendly greetings to everyone. Summary: One who happens to be bareheaded when he hears a Beracha should answer "Amen." Although it is preferable not to say the word "Shalom" while bareheaded, one may respond to a greeting with "Shalom" if he is greeted while he is not wearing a Kippa. When one initiates a greeting to his fellow who does not wear a Kippa, it is preferable to greet him in such a way that does not elicit a response with the word "Shalom" (such as "Good morning," as opposed to "Shalom Alechem"), though strictly speaking, it is permissible to elicit a response of "Shalom."

The work Va'yomer Meir addresses the situation of a Jew who was involved in a court case, and the courthouse officials forbade him from wearing a Kippa. The question arose as to whether this man was permitted to review Torah topics in his mind during his time in the courthouse, despite being bareheaded. This issue hinges on the question of "Hirhur Ke'dibbur" – whether or not we consider thinking akin to speaking. The Rambam maintains that silent thoughts are indeed halachically equivalent to spoken words, in which case one may not think Torah thoughts while not wearing a Kippa. However, Hacham Ovadia Yosef writes that Halacha does not follow this ruling of the Rambam, and even if one is entirely unclothed, he is allowed to think about Torah matters as long as he does not verbally express these thoughts. Certainly, then, it is entirely permissible to think Torah matters when one is fully clothed but not wearing a Kippa. Summary: Although one may not speak any words of Torah while not wearing a Kippa, it is permissible to silently think about Torah matters without a Kippa.

The Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811) observes that some people ensure to keep their heads covered while walking about in the Mikveh, and not only when they actually immerse. He writes that this is an unfounded stringency that has no basis or reason. He explains that the Shechina does not reside in the bathhouse, and so there is no need to cover one's head, an act which is intended to make us aware of G-d's presence above us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) similarly writes that there is no reason to cover one's head while in a Mikveh. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) clarifies that this refers to the interior part of the Mikveh. In the outer room, where people get changed, it is proper to keep one's Kippa on his head. One should keep his Kippa on until he leaves to the interior room to shower and immerse, and should put it back on his head immediately upon returning to the outer room to get dressed. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) recommends placing one's hand over his head while walking about in the Mikveh, though the consensus does not follow this view. The Yalkut Yosef writes that the beach has the status of a bathhouse in this regard, and thus one may keep his head uncovered at the beach not only when he is in the water, but also when walking about or relaxing near the water. Of course, he should put his Kippa back on upon returning to the lounge. And it goes without saying that if a person wishes to eat while at the beach, he must wear a Kippa for the recitation of the Berachot and while he eats. (Incidentally, if a person wishes to eat bread at the beach, he may dip his hands in the ocean water in lieu of Netilat Yadayim, and recite the Beracha "Al Tebilat Yadayim.") This applies to a pool, as well. One may keep his head uncovered even while sitting at the poolside, except when eating. The Yalkut Yosef cites Rav Chaim Kanievksy as ruling stringently in this regard, and requiring one to wear a Kippa at the beach or pool when he is not in the water, but Halacha follows the lenient position. Summary: One is not required to wear a Kippa at the Mikveh, at the beach, or at the pool, even when he is not in the water. In the Mikveh, one should cover his head only in the outer room, where he changes. One who wishes to eat at the beach or at the poolside must wear a Kippa for reciting the Berachot and eating.

The Bet Yosef cites the ruling of the Terumat Ha'deshen (Rav Yisrael Isserlin, 1390-1460) that covering one's head with his hand does not suffice to permit praying and reciting Berachot, since the hand is part of the same body as the hand. The clear implication of this ruling, as the Bet Yosef notes, is that another person's hand is considered a legitimate head-covering to permit praying and reciting Berachot, as that hand is not part of the same body. The Bet Yosef rules accordingly in the Shulhan Aruch. There is a minority opinion – that of the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) – that one's own hand can serve as a head-covering for this purpose, but the consensus does not follow this view. Although one's bare hand does not suffice as a head-covering, he may pull his sleeve over his hand, or cover his hand with some material, and then place his hand on his head, and this would qualify as a valid hair-covering. Therefore, if the wind blows someone's Kippa off his head and he needs to go retrieve it, he should pull his sleeve over his hand and then place his hand on his head so that he does not walk four Amot (cubits) with his head bare. A number of Poskim (including the Mishna Berura and Kaf Ha'haim) bring the view of the Elya Rabba (Rav Elya Spira of Prague, 1660-1712) that although covering one's head with his own hand does not suffice for prayer, it does suffice with respect to the requirement to avoid walking four Amot bareheaded. According to this opinion, one who needs to retrieve his Kippa may cover his head with his hand even without pulling down the sleeve. However, the Shulhan Aruch does not mention this distinction, and so it is best to act stringently and try in such a case to have one's sleeve or some other material in between his hand and his head. Summary: Placing one's hand on his bare head does not suffice as a hair-covering in lieu of a Kippa, unless there is something in between the hand and the head. Therefore, if someone does not have a Kippa and needs to pray or recite a Beracha, or he needs to go retrieve his Kippa which blew off his head, he should pull his sleeve over his hand and place his hand on his head. Somebody else's hand – even if the hand is bare – suffices as a head-covering.

One's Kippa should preferably be large enough to cover the entire head or the majority of the head. If, however, one prefers a smaller Kippa, this is acceptable, as long as it can be seen from all sides. One should not wear a Kippa so small that cannot be readily discerned from all sides. This is the ruling of Hacham Ovadia Yosef. Hacham Ovadia Hedaya (1889-1969), in one of his published responsa (Yaskil Abdi, vol. 6, p. 292a), writes that he would often reprimand people for wearing very small Kippot. Even one who normally wears a smaller Kippa, that does not cover the majority of his head, should try to wear a hat or a larger Kippa – that covers the majority of the head – while praying or reciting Birkat Ha'mazon.

As we have seen, even if wearing a Kippa cannot be defined as an outright Halachic obligation (except while praying, reciting Berachot, and eating), it is proper to ensure not to walk four Amot (cubits) with one's head uncovered. It is considered a special act of piety to avoid walking even shorter distances without a Kippa. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573), surprisingly, writes that this entire concept applies only outdoors. Indoors, he writes, there is no need to wear a Kippa – even as a measure of piety – because there is a roof over one's head, and this suffices to remind him of G-d. Most later Poskim, however, including the Mishna Berura, disagreed, and maintained that one should wear a Kippa both outdoors and indoors. Is it recommended to wear a Kippa even while sleeping? From the Rambam's comments it appears, at least at first glance, that he assumed people did not wear a head-covering while sleeping. The Rambam ruled that the Birkot Ha'shahar – the series of morning blessings which we recite praising Hashem for certain phenomena we experience each morning – are recited only as we experience each phenomenon. For example, when one hears the crowing of the rooster, he recites "Ha'noten La'sechvi Bina…"; when one opens his eyes, he recites "Poke'ah Ivrim"; when one stands up from his bed, he recites, "Zokef Kefufim"; and so on. Toward the end of this sequential list of blessings, the Rambam mentions that upon putting on one's head-covering, he recites "Oter Yisrael Be'tifara." The Rambam seems to presume that people's heads were uncovered at night, and only in the morning they put on a covering. However, Rav Yisrael Bitan noted that the Rambam may have assumed that people slept with a small covering – like a Kippa – and then recited this Beracha when putting on their turban or larger hat. In any event, the Mishna Berura and others bring the teaching of the Shela (Rav Yeshaya Ha'levi Horowitz, d. 1630) that it is proper to sleep with a head-covering, though it seems clear that this was intended as a special measure of piety, and is not required. As a practical matter, it is very difficult to keep a Kippa on one's head during the night, and oftentimes it becomes difficult to find it in the morning. Certainly, if a man would end up waking up his wife early in the morning as he searches for Kippa, then he should not sleep with a Kippa. Some people avoid this problem by sleeping with a special hat that stays fastened on the head throughout the night. While this is commendable, it is certainly not required. Summary: One should wear a Kippa both indoors and outdoors. Some sources mention that one should sleep with a Kippa as a measure of special piety, though this is not required, especially given the practical difficulty entailed, though there are those who sleep with a cap that remains fastened on the head throughout the night.

The Gemara in Masechet Kiddushin (31a) tells that Rav Huna son of Rav Yehoshua made a point of always keeping his head covered, and he explained that since the Shechina hovered over his head at all times, it is appropriate to cover one's head as a sign of respect. This same Rav Huna is cited elsewhere (Shabbat 118b) as saying that he was worthy of reward for ensuring never to walk four Amot (cubits) with his hair uncovered. In a different context (Shabbat 156b), the Gemara teaches that wearing a hair-covering helps engender Yir'at Shamayim (fear of Heaven) and thus prevent us from sin. It tells that a woman was warned by astrologers that her infant son would be a thief as an adult. She understood this to mean that the boy was born with a natural inclination toward theft. In an effort to avoid this outcome, she saw to it that the child's head would always remain covered, so he would be cognizant of Hashem's presence at all times and thus stay away from sin. In addition, she fervently prayed to G-d that he would be righteous. Once, the Gemara says, when this boy was still a child, he was sitting beneath somebody's palm tree learning Torah, and his head covering blew off. He looked up and saw a cluster of luscious dates. Enticed, he ate the dates, which were somebody's private property – showing how a head covering helps protect a person from the Yeser Ha'ra (evil inclination). (Thanks to his mother's efforts, though, this boy grew to become Rav Nahman Bar Yishak, one of the great Sages of the Talmud.) Similarly, the Zohar (Balak 187a) teaches that one must avoid walking more than four Amot with his head uncovered, because the Shechina hovers over his head. The Zohar adds that this concept is alluded to in the verse in Kohelet (9:8), "Ve'shemen Al Roshecha al Yehsar" – "Oil shall not be lacking upon your head." The Shechina (divine presence) is compared to fire, and Misvot are the "oil," the fuel that sustains its presence in our lives. Covering our heads brings us Yir'at Shamayim so that we remain loyal to G-d's commands. The Zohar reiterates this point later (Pinhas 245b), citing the verse, "Melo Kol Ha'aretz Kebodo" (Yeshayahu 6:3) – G-d's glory fills the entire earth. We acknowledge and give honor to His presence by wearing a head covering. The Rambam, too, in his Guide for the Perplexed (3:52), emphasizes that the great Sages always ensured to cover their heads out of respect for the divine presence. However, as we know, there are many otherwise observant Jews (especially in our community) who do not wear a Kippa all the time. They make a point of wearing a Kippa when they enter the synagogue, but not throughout the day when they go about their ordinary affairs. Is this acceptable, or are these individuals failing to fulfill a Halachic obligation? This question depends on whether we regard head-covering as a strict Halachic requirement, or as a Middat Hasidut – a recommended measure of piety. The Maharam of Rothenberg (Germany, c. 1215-1293), cited by the Orhot Haim and Kolbo, maintained that Halacha does not forbid going about bareheaded, and the Sages who ensured to have their heads covered did so as a Middat Hasidut. This is also the clear implication of the Rambam, in the passage cited earlier, where he mentions that great Rabbis made a point of covering their heads – indicating that this is a recommended measure of piety, and not a binding Halachic obligation. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573) drew proof to this view from a passage in the Midrash which emphasizes how Hashem deals with us far more kindly than mortal kings deal with their subjects. Normally, the Midrash comments, when a king's messenger reads to the masses a written royal decree, everyone is expected to stand, remove their hats, and listen with fear and trepidation. But when we read the Shema in fulfillment of G-d's decree, we are not required to stand and remove our head coverings. The Midrash here clearly implies that there would be nothing wrong with baring our heads – even for the recitation of Shema. The Shebut Yaakov (Rav Yaakov Reischer, 1661-1733) refutes this proof, noting that the Midrash later observes that Hashem does not demand that we hunt wild animals to bring them as sacrifices, but rather commands that we offer as sacrifices domesticated animals, which do not need to be hunted. Clearly, this does not mean that it would be acceptable to offer wild animals as sacrifices. By the same token, we cannot necessarily deduce from the Midrash that it is acceptable to recite Shema with our heads uncovered. Maran (Rav Yosef Caro, author of the Shulhan Aruch), in Bet Yosef (91), brings the aforementioned opinion of the Maharam of Rothenberg, that covering one's head is not strictly required, indicating that he concurred with this view. Elsewhere in Bet Yosef (46), however, Maran appears to imply otherwise. In discussing the blessing recited each morning, "Oter Yisrael Be'tif'ara" ("He who crowns Israel with splendor"), Maran explains that we are "crowned" in the sense that we, unlike other nations, are required to cover our heads. Maran adds that even those who maintain that this is not strictly required, agree that it is recommended as an act of piety. Here Maran clearly sides with the opinion that head-covering constitutes an outright Halachic obligation. Regardless, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that in the Shulhan Aruch, Maran takes the position that covering one's head is recommended but not strictly required. In Siman 2, the Shulhan Aruch writes that "it is forbidden" to walk about "Be'koma Zekufa" – completely upright, appearing proud and overly confident. In the same sentence, the Shulhan Aruch writes that "one should not walk four Amot with his head bare." When it comes to "Koma Zekufa," the Shulhan Aruch uses the word "Assur" ("It is forbidden"), whereas regarding walking bareheaded, he writes simply that this should not be done. It would thus appear that although it is proper to wear a head-covering, this is not strictly required. However, the Taz (Rav David Ha'levi Segal, 1586-1667) writes that even assuming that head-covering was practiced in ancient times only as a Middat Hasidut, in modern times this has become a strict Halachic obligation. The Taz explains that since the Christians are accustomed to walk about bareheaded, doing so violates the prohibition of "Hukot Ha'akum" – following gentile practices. Hence, in the view of the Taz, one is required to wear a Kippa nowadays in order to avoid transgressing the Biblical prohibition of "Hukot Ha'akum." Hacham Ovadia Yosef disputes this claim. Based on the comments of the Mahari Kolon (Rav Yosef Kolon, d. 1480), Hacham Ovadia writes that one transgresses the prohibition of "Hukot Ha'akum" only if he does something with the specific intention of imitating gentile practices and resembling a non-Jew. If a person decides to leave his head uncovered in the interest of comfort, this does not violate the prohibition. Nevertheless, in a famous responsum in Yehaveh Da'at, Hacham Ovadia writes that nowadays, one is required to wear a Kippa, for a different reason – because this has become the "badge" or symbol of an observant Jewish man. By wearing a Kippa, one identifies himself as a member of the population of G-d-fearing Jews. Conversely, one who chooses not to wear a Kippa presents himself as being non-observant, thereby inviting suspicion, and for this reason, wearing a Kippa has today become an obligation. It seems, however, that this applies only in Israel, where the decision of whether or not to cover one's head is the clear marker of one's self-identification as religious or secular. Here in the United States, however, at least in some communities, this is not the case, and it is known that not all observant Jews ensure to keep their heads covered at all times. Therefore, while it is certainly preferred and advisable to wear a Kippa – and where a person fears antisemitism, he can wear a cap instead of, or over, his Kippa – one who wishes to leave his head uncovered has a basis on which to rely. (Indeed, in the school where I work, I advise the members of the basketball team to leave their Kippot off during games, because the Kippa would interfere with their playing; since the Kippa is not required as a strict obligation, it may certainly be removed for this purpose.) Nevertheless, wearing a Kippa when eating, praying, reciting Berachot and learning Torah is strictly required. Of course, one must wear a Kippa in the synagogue. In the presence of a Rabbi, it is proper to wear a Kippa in the interest of Derech Eretz (common courtesy). When a person wishes to fulfill the requirement of a Beracha by listening to its recitation by somebody else, he must wear a Kippa even though he remains silent, because he is considered as actually reciting the Beracha by listening to his fellow.

In earlier installments, we noted the Arizal's teaching that one should not put on two articles of clothing simultaneously – such as putting on a hat with the Kippa inside it – as this could cause a person to forget his Torah knowledge. The reason, as we discussed, is that the inner garment will be concealed and thus unable to receive the "Or Ha'makif" ("supernal light") that surrounds our clothing to protect them from harmful spiritual forces. It would seem, at first glance, that this is relevant only to putting two garments on at the same time, because it is then when we want the "Or Ha'makif" to surround the garments. When removing garments, however, there appears to be no reason not to remove two garments simultaneously – such as removing a sweatshirt together with the shirt underneath it. This is, indeed, the position taken by Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995). He writes that when it comes to behaviors which could lead a person to forget his Torah knowledge, we have no reason to be stringent beyond the restrictions mentioned in the earlier sources. Since the sources speak only of the dangers of putting two garments on at the same time, we do not need to be concerned about removing two garments at the same time. By contrast, the Yosef Ometz ruled stringently, that one should avoid also removing two garments at the same time. Hacham Ovadia Yosef concluded that although Rav Shlomo Zalman's lenient ruling seems correct, nevertheless, it is preferable to act stringently and avoid removing two garments at the same time, because one might then also put them on together. If, for example, a person removes his shirt together with his sweater, and the shirt remains inside the sweater, he might later put them both on simultaneously, and so he should preferably remove his garments one at a time.

A number of sources teach that if a person puts on two garments at the same time, he is likely to forget the Torah he has learned. This is mentioned in the Sha'ar Ha'kavanot, based on the teachings of the Arizal. It is brought also by the Mishna Berura. An example is placing one's Kippa in his hat, and then placing the hat on his head, such that he puts on both head coverings simultaneously. Another example is somebody who is going skiing and puts on two pairs of socks – he must put one sock on the foot at a time, rather than placing one sock inside the other and putting them together on his foot. This can also be relevant to a person wearing a shirt and a sweater; he must put on the shirt and then the sweater, rather than putting the shirt inside the sweater and then putting them on together. This applies also to those who wear two jackets; each must be put on separately. The reason for this Halacha is that according to Kabbalah, a garment is surrounded by an "Or Ha'makif" – a "supernal light." In fact, when we recite each morning the blessing "Malbish Arumim," thanking Hashem for the blessing of clothing, we refer to the special "light" that surrounds the clothes that we wear. This "light" has the effect of bringing a person Kedusha (sanctity) and warding off the Kelipot – the harmful impure forces that threaten him. If a person puts on two garments simultaneously, the inner garment does not receive the "Or Ha'makif." It must first be worn alone so it can receive this "light" before the outer layer covers it.

Do you say a Bracha on dessert!? Do you have to wear a kippa!? Importance of dressing for hashem!!!

Début mai, une religieuse française a été agressée dans le quartier du Mont Sion à Jérusalem, tout près de la Vieille ville. L'homme, soupçonné d'être un extrémiste juif, l'a poussée violemment à terre avant de lui donner des coups de pied. L'agresseur a été arrêté. Notre correspondante est retournée dans ce quartier de Jérusalem où les chrétiens font face à une hostilité. « Si vous regardez les statistiques, vous verrez que nous avons certains points chauds pour la violence antichrétienne. Le premier, c'est ici le mont Sion », explique le Frère Nikodemus. C'est là que se trouve l'abbaye de la Dormition de Jérusalem, et un peu plus loin, le Cénacle. Pour les chrétiens, c'est là que le Christ aurait pris son dernier repas, juste après le tombeau de David, lieu sacré pour les juifs. Sur ce chemin, le frère Nikodemus a été harcelé plusieurs fois. « Il y a 23 ans, lorsque je suis entré dans la vie monastique, il y avait des crachats et des attaques. Cela se produisait déjà, disons tous les trois mois, dans l'obscurité, personne autour, pas de témoins oculaires... Enfin, vous voyez. Maintenant, ça arrive en plein jour. Ceux qui font ça, je les appelle les ''hooligans de la religion''. Leur idéologie, c'est : Israël pour les Juifs, les non-Juifs dehors », explique-t-il. Kippa noire et barbe blanche, Raïm s'approche et le ton monte. « Tu es un invité ici, pas une victime, tu es un invité », dit-il au frère Nikodemus. « Il y a les graffitis, il y a des attaques chaque jour. Il faut croire les gens qui en sont victimes », répond ce dernier. Mais Raïm poursuit : « Parfois, les gens crachent par terre à côté. Il faut faire attention. Comment comparer le fait de se faire cracher dessus et le fait de se faire poignarder ? » La femme de Raïm, Haya, dénonce elle l'antisémitisme à travers le monde : « Les chrétiens ne se font pas cracher dessus tous les jours. C'est un gros mensonge, un mensonge. C'est votre dernière croisade. » Après une heure d'invectives, arrive un relatif retour au calme. Un peu plus loin, dans la Vieille ville de Jérusalem, se trouve le Centre pour la liberté religieuse. Yisca Harani le dirige et a recensé, en 2025, 181 incidents contre les chrétiens : « Ce sont des incidents, pas des persécutions. C'est taguer les églises, vandaliser les croix ou balancer les ordures sur les gens... Je ne veux pas arriver au moment où on dira : ''ce sont des persécutions''. Je suis dévastée. À cause de ces gens, je suis accusée dans le monde entier d'être une extrémiste israélienne juive suprémaciste. Oui, je suis dévastée, et donc, j'essaie de faire le job. » Israël se présente volontiers comme le pays le plus sûr au monde pour les chrétiens du Moyen-Orient. L'agresseur de la religieuse française a été arrêté. Il est soupçonné d'« agression motivée par un mobile nationaliste ». À lire aussiExactions anti-chrétiens au Moyen-Orient: «Il ne faut pas chercher de sincérité dans les excuses israéliennes»

Début mai, une religieuse française a été agressée dans le quartier du Mont Sion à Jérusalem, tout près de la Vieille ville. L'homme, soupçonné d'être un extrémiste juif, l'a poussée violemment à terre avant de lui donner des coups de pied. L'agresseur a été arrêté. Notre correspondante est retournée dans ce quartier de Jérusalem où les chrétiens font face à une hostilité. « Si vous regardez les statistiques, vous verrez que nous avons certains points chauds pour la violence antichrétienne. Le premier, c'est ici le mont Sion », explique le Frère Nikodemus. C'est là que se trouve l'abbaye de la Dormition de Jérusalem, et un peu plus loin, le Cénacle. Pour les chrétiens, c'est là que le Christ aurait pris son dernier repas, juste après le tombeau de David, lieu sacré pour les juifs. Sur ce chemin, le frère Nikodemus a été harcelé plusieurs fois. « Il y a 23 ans, lorsque je suis entré dans la vie monastique, il y avait des crachats et des attaques. Cela se produisait déjà, disons tous les trois mois, dans l'obscurité, personne autour, pas de témoins oculaires... Enfin, vous voyez. Maintenant, ça arrive en plein jour. Ceux qui font ça, je les appelle les ''hooligans de la religion''. Leur idéologie, c'est : Israël pour les Juifs, les non-Juifs dehors », explique-t-il. Kippa noire et barbe blanche, Raïm s'approche et le ton monte. « Tu es un invité ici, pas une victime, tu es un invité », dit-il au frère Nikodemus. « Il y a les graffitis, il y a des attaques chaque jour. Il faut croire les gens qui en sont victimes », répond ce dernier. Mais Raïm poursuit : « Parfois, les gens crachent par terre à côté. Il faut faire attention. Comment comparer le fait de se faire cracher dessus et le fait de se faire poignarder ? » La femme de Raïm, Haya, dénonce elle l'antisémitisme à travers le monde : « Les chrétiens ne se font pas cracher dessus tous les jours. C'est un gros mensonge, un mensonge. C'est votre dernière croisade. » Après une heure d'invectives, arrive un relatif retour au calme. Un peu plus loin, dans la Vieille ville de Jérusalem, se trouve le Centre pour la liberté religieuse. Yisca Harani le dirige et a recensé, en 2025, 181 incidents contre les chrétiens : « Ce sont des incidents, pas des persécutions. C'est taguer les églises, vandaliser les croix ou balancer les ordures sur les gens... Je ne veux pas arriver au moment où on dira : ''ce sont des persécutions''. Je suis dévastée. À cause de ces gens, je suis accusée dans le monde entier d'être une extrémiste israélienne juive suprémaciste. Oui, je suis dévastée, et donc, j'essaie de faire le job. » Israël se présente volontiers comme le pays le plus sûr au monde pour les chrétiens du Moyen-Orient. L'agresseur de la religieuse française a été arrêté. Il est soupçonné d'« agression motivée par un mobile nationaliste ». À lire aussiExactions anti-chrétiens au Moyen-Orient: «Il ne faut pas chercher de sincérité dans les excuses israéliennes»

Immediately upon waking in the morning, one should recite the brief "Modeh Ani" prayer, thanking Hashem for restoring his soul. This prayer is mentioned already in Sefer Ha'yir'a, by Rabbenu Yona (Spain, 1210–1263), and in Seder Ha'yom (by Rav Moshe Ben Machir, Safed, 16th century). When one sleeps, he entrusts his soul to G-d, who returns it in the morning, and so when we wake up in the morning, we thank Hashem for returning our soul "Be'hemla" – with compassion. G-d is under no obligation to return our souls, but He does so in His infinite mercy and love. We must therefore express our gratitude to Him as soon as our souls are returned, right when we wake up. In fact, Hashem not only restores our souls, but He gives them back to us in better condition, as it were, than they were when we entrusted them to Him. Imagine a person borrows his fellow's phone, and he returns it fully charged, with a new screen and a new case. This is what happens with a person's soul each morning. Over the course of the day, a person "damages" his soul through his misdeeds. However, if he sincerely repents before he goes to sleep, Hashem mercifully "cleanses" the soul for him during the night, returning it in the morning in a pristine state of purity. For this, too, we must express our gratitude when we wake up in the morning. Additionally, the soul feels more comfortable and "at home" in the heavens, in the purely spiritual realm, than it does here on earth within our physical bodies. Each morning, when the time comes for the soul to return to the person's body, it resists. G-d needs to exert pressure, as it were, and "convince" the soul to once again leave the pristine environs of the heavens and go bacl into our messy, complex physical world. This is another reason why we express our gratitude each morning. One of the commentators noted that the "Modeh Ani" prayer is specifically formulated such that the first word which leaves our mouth in the morning is "Modeh," an expression of gratitude. If the words were reversed, and the text read "Ani Modeh," then the first word uttered in the morning would be "Ani" – "I," and this would be inappropriate. Our first thoughts in the morning should be not about ourselves, but rather about Hashem, our debt of gratitude to Him, and our obligations toward Him. Many people make the mistake of reciting the words "Be'hemla Rabba" together, assuming that it means, "with abundant compassion." However, this is incorrect, because this leaves the final word of the prayer – "Emunatecha" ("Your trustworthiness") – on its own, without any meaning. The correct reading of this prayer is that we thank Hashem for restoring our souls "Be'hemla," with compassion, and we then exclaim, "Rabba Emunatecha" – G-d's trustworthiness is truly extraordinary. As mentioned, He reliably restores our souls each morning – giving them back not only intact, but in even better condition than they were when we entrusted them to Him. The widespread custom is that women recite this prayer in the feminine form, saying, "Moda" instead of "Modeh." Although there were some Poskim who opposed adjusting the text of the fixed prayer service to the feminine form for women, this does not apply to "Modeh Ani," which is not a formal prayer. It was introduced after the time of the Talmud, and so we do not need to be so strict about its wording. Children should be taught to recite "Modeh Ani" each morning. Since "Modeh Ani" does not have the status of a formal prayer, it may be recited even without wearing a Kippa, and it may be recited even before one washes his hands. Rav Yaakob Emden (Germany, 1697-1776) maintained that one must wash his hands before reciting "Modeh Ani" in the morning, but the consensus among the Poskim does not follow this opinion. The Yalkut Yosef cites the ruling of Rav Aryeh Tzvi Frommer (Poland, 1884-1943) that one may recite "Modeh Ani" in the restroom, since it is not a formal prayer and does not mention a Name of Hashem. However, Rav Yisrael Bitan questioned this ruling, noting that Halacha forbids uttering even descriptive references to Hashem – such as "Rahum" and "Hanun" – in a bathhouse. This should, seemingly, apply also to a prayer in which we speak directly to Hashem, such as "Modeh Ani." Moreover, Rav Bitan cites Poskim who forbade reciting "Modeh Ani" in the presence of a patient with a bedpan. Therefore, one should not follow this leniency, and should refrain from reciting "Modeh Ani" in the restroom. It should be recited immediately when one wakes up, before he gets out of bed.

Seit es Religionen gibt, gibt es auch religiöse Kopfbedeckungen. Sie dienen als Erkennungsmerkmal für die Gläubigen und markieren den Rang der Geistlichen. Sie stehen für göttlichen Schutz. Und: für Macht und Mode. Von Claudia Friedrich.

Cours Halakha Time du Jeudi 19 Mars 2026 (durée : 5 minutes) donné par Rav Emmanuel BENSIMON.

Aujourd'hui, Abel Boyi, éducateur, Laura Warton Martinez, sophrologue, et Jean-Loup Bonnamy, professeur de philosophie, débattent de l'actualité autour d'Alain Marschall et Olivier Truchot.

Die Podcaster Assaf Zeevi und Detlef Kühlein über ihre jüdisch-christliche Freundschaft. (Autor: Hanna Willhelm)

Die Podcaster Assaf Zeevi und Detlef Kühlein über ihre jüdisch-christliche Freundschaft. (Autor: Hanna Willhelm)

250815PC Bitte keine Konflikte im UrlaubMensch Mahler am 15.08.2025Ich fahre mit dem Rad das Paznauntal hinunter. Zwischen Galtür und Ischgl laufen viele orthodoxe Juden – leicht erkennbar an Kippa, Schläfenlocken, Bart und Gebetsschal – auf den Gehsteigen entlang. Ich bin ein neugieriger Mensch, und so halte ich an und frage einen der Männer, ob sie ein besonderes Fest feiern. Der Mann schaut stur geradeaus und antwortet nicht. Später fällt mir auf, dass ja Shabbat ist, es ist Samstagvormittag. Ich recherchiere im Internet und lerne, dass Juden aus aller Welt in Tirol Urlaub machen. Hotels und Supermärkte haben sich auf die Gäste aus New York, Berlin und London ein- und auf koscher um-gestellt.Ich lerne auch, dass die besonderen Gäste in den Urlaubsorten nicht unumstritten sind und die einheimische Bevölkerung oft nichts mit ihnen anfangen kann. Deshalb vermutlich auch das Schweigen meines Straßenrand-Interviewpartners. Gleichzeitig haben Araber das schöne Fleckchen Erde entdeckt, in dem sich so wunderbar Urlaub machen lässt. An einer Seilbahn in Zell am See treffen sich die Familien zufällig – beide Seiten sind religionskonform gekleidet. Distanziert höflich sind sie – keine Auswirkungen des Nahostkonflikts. Wir sind hier, um Urlaub zu machen, sagen sie unisono.In Zell am See wurde jetzt ein Burka-Verbot erlassen. Das lässt natürlich Konfliktpotential auflodern.So wie in dem empfehlenswerten TV-Film „Das Unwort“, der kürzlich im ZDF ausgestrahlt wurde. Jüdische und palästinensische Schülerinnen geraten aneinander. Clash of Cultures. Ich empfehle sehr, diesen Film in der Mediathek anzusehen. Infotainment, witzig, tiefgründig und mit hilfreichen Informationen für uns Normaöbürger. Hosted on Acast. See acast.com/privacy for more information.

What to do if you're not sure if you benched or not!?Is it an issur to break state law/secular law!?Should you take your kippa off if you're gonna break the law?? Can you bench after 72 minutes!?

Now on QNEWS it's time for a quick update from the Darling Downs Radio Club; it's Sunday 10h of August and I'm John VK4JPM, Club Secretary. A couple of important dates are coming up. Tomorrow, Monday 11 August, is our regular monthly meeting night, and as I mentioned last week and in email, we're trying something a bit different. The meeting will be in a natter-night format, with a minimal agenda and opportunity to have some round table discussions. We'll have Zoom active, meaning that if you're somewhere not near Toowoomba, you can still participate, and we're going to set up the system so that you're part of the round table. There will be show and tell - have you built or acquired something interesting recently? Do you have tips that might save work or turn on brain cells? What's happening on the bands that would get others excited? Do you need help with a project? All of this and more would be good topics, so think about it overnight and tomorrow, then turn up at 1900. If you're coming in person, the meeting is at the Scouts HQ located at 2 Victory Street in Newtown (Toowoomba). Zoom credentials and all the info on the meeting are on our website at ddrci.org.au. And, of course, the meeting is open to all. We might even throw in an honourable mention for the person connecting from the greatest distance. Greetings from the R & DRC VK4RC. Robert Thomson VK4TFN here. Our Carboot Sale will be at 9:00 am, on the 30th August 2025, at our Club House at MacFarlane Park, in Kippa-ring in the city of Redcliffe. As always, we'll clear out our shed and fill up our tables with all manner of interesting techno items for your perusal. Also, the VK4 QSL Bureau will have a table in the club house. Come and collect your QSL cards. So come along and have a good day out. For more information go to: www dot redcliffe radio club dot org dot au. TOWNSVILLE-To commemorate the 80th Anniversary of Victory in the Pacific and the end of hostilities in World War Two, members of The Townsville Amateur Radio Club Inc. will be activating the Oonoonba Historic World War Two Bombing Site in Townsville Australia with a number of portable HF SSB Stations on Sunday 17th August, co-inciding with the Remembrance Day Contest and the International Lighthouse Lightship Weekend. Hello, I'm Geoff Emery, VK4ZPP, and I've been thinking. It seems that one of the important things for many people is the capacity to identify themselves with something they find important. Clothing and other items are the classic ones that we find are easily purchased at our usual street-level retailers. Of course, there are the special event souvenirs which mark a special level of exclusivity. Whether it is a brand of motor car, a favourite beverage or membership of a group, the markings can serve to introduce people to others with the same interests. It seems that when we take part in events such as JOTA/JOTI where most people are in a uniform, a simple display of our allegiance is in keeping and shows a level of respect. So what is it that you would like to have? Should we have items to display on our vehicles, too? Who should be coordinating the design and supply of these items? We now seem to depend on email for delivering what were once hard copy cards and certificates, and with the demise of the WIA bookshop, there has been lost a central point of contact to purchase physical items. I am proud of my involvement with this recreation, and I believe that many others are similarly engaged. I feel that if we get our heads together, we can find ways of re-introducing goods which enhance our experience of amateur radio. I'm Geoff Emery, VK4ZPP, and that's what I think. How about you?

The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 4, writes (citing the Seder Olam) that upon awakening in the morning, one should not touch his garments before washing Netilat Yadayim. One should immediately proceed to Netilat Yadayim after waking, before taking off his pajamas or getting his shirt, pants, or other garments. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), in Isheh Yisrael (1:23), writes that an exception may be made regarding the Kippa. Many people wear their Kippa when they go to bed, and indeed the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that this is a proper practice. Of course, by the time one wakes up his Kippa is no longer on his head, and Rav Shlomo Zalman noted that the prevalent custom is to allow putting one's Kippa on his head before Netilat Yadayim in the morning. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) in any event wrote that from the Gemara it appears that one may touch his clothing before washing hands, and so although we generally do not follow this view, when it comes to the Kippa we may rely on the Magen Abraham and put it one before washing.

Wie die Erinnerung an die Gräuel der NS-Zeit wachhalten, wenn fast alle Zeitzeugen verstorben sind? Zum Beispiel über Gegenstände, die die Geschichte einzelner Menschen erzählen, wie eine Kippa oder ein Schuh. Eva Haller, Präsidentin der Europäischen Janusz Korczak Akademie, im aktuellen Interview.

La kippa, ce petit couvre-chef porté par de nombreux hommes juifs (et parfois des femmes dans certains courants progressistes), est un symbole religieux et culturel profondément ancré dans le judaïsme. Son port n'est pas explicitement mentionné dans la Torah, mais il est issu d'une longue tradition qui remonte à l'Antiquité. Voici les principales raisons qui expliquent son usage.1. Un signe d'humilité devant DieuL'une des explications les plus courantes du port de la kippa est qu'elle symbolise la soumission et le respect envers Dieu. En couvrant leur tête, les fidèles rappellent qu'il existe une puissance supérieure au-dessus d'eux. Ce concept s'inscrit dans la tradition juive où l'homme doit rester humble face à la divinité.Dans le Talmud (traité Kidoushin 31a), il est rapporté qu'un sage, Rav Nahman bar Yitzhak, expliquait qu'il couvrait sa tête pour se rappeler constamment la présence divine et éviter le péché. Ainsi, la kippa est un rappel permanent de la spiritualité et de la moralité.2. Une coutume devenue une obligation religieuseBien que la Torah ne mentionne pas directement la kippa, la tradition rabbinique l'a progressivement imposée comme une marque de piété. À l'origine, elle était principalement portée par les prêtres du Temple de Jérusalem et par les érudits. Mais à partir du Moyen Âge, sous l'influence des rabbins, son usage s'est généralisé parmi les Juifs pratiquants.Aujourd'hui, selon la halakha (loi juive), les hommes doivent couvrir leur tête lorsqu'ils prient, étudient la Torah ou entrent dans une synagogue. Dans les courants orthodoxes, il est recommandé de la porter en permanence, tandis que dans les courants réformés et libéraux, son usage est plus flexible.3. Un marqueur identitaireLa kippa est aussi devenue un symbole d'appartenance au peuple juif. Elle distingue ceux qui la portent en tant que membres de la communauté et témoigne de leur engagement religieux. De plus, différentes formes et couleurs de kippa peuvent indiquer l'affiliation à un courant particulier du judaïsme (orthodoxe, sioniste-religieux, séfarade, etc.).ConclusionLe port de la kippa est donc à la fois un acte de foi, un symbole d'humilité devant Dieu et un marqueur identitaire. Si elle n'était qu'une coutume à l'origine, elle est aujourd'hui un élément central du judaïsme pratiquant, incarnant le lien entre tradition et spiritualité. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Cours Halakha Time du Dimanche 9 Février 2025 (durée : 5 minutes) donné par Rav Emmanuel BENSIMON.

Cours Halakha Time du Dimanche 9 Février 2025 (durée : 5 minutes) donné par Rav Emmanuel BENSIMON.

En un an, le nombre de demandes, auprès du consulat d'Israël, de Français de confession juive souhaitant émigrer depuis les attentats du 7 octobre a augmenté de 510%, selon l'Agence juive. La sécurité dans le système scolaire, ainsi qu'autour des lieux de culte, est pointée du doigt par ces familles.

En un an, le nombre de demandes, auprès du consulat d'Israël, de Français de confession juive souhaitant émigrer depuis les attentats du 7 octobre a augmenté de 510%, selon l'Agence juive. La sécurité dans le système scolaire, ainsi qu'autour des lieux de culte, est pointée du doigt par ces familles.

Cours Halakha Time du Mercredi 30 Octobre 2024 (durée : 6 minutes) donné par Rav Emmanuel BENSIMON.

Ecouter un cours de Torah sans Kippa, permis ?

«C'était il y a un an, c'était il y a un siècle » remarque le Nouvel Obs. « Un an après le massacre commis sur le sol israélien par les commandos du Hamas, la terrible riposte de l'Etat hébreu contre la bande de Gaza et désormais contre le Hezbollah au Liban, a pris l'allure d'une fuite en avant militaire, sourde à tous les appels au cessez le feu  », résume l'hebdomadaire. « Un an plus tard, chacun réalise à quel point cet événement a un impact profond, dont on n'a pas fini de mesurer l'étendue ». D'abord,  le 7 octobre. Ce jour-là, raconte le Nouvel Obs, Abigaël était au festival Nova. Cette jeune femme a survécu cachée dans une voiture, sous les corps de deux amis, morts. « J'aurais dû mourir au moins trois fois », dit-elle, « mais je suis toujours là. La question c'est : pourquoi ? » se demande celle qui se dit aussi « morte à l'intérieur ». Les Israéliens sont traumatisés. « Alors qu'une centaine d'otages sont toujours aux mains du Hamas » explique Le Point, « le pays tente de se reconstruire psychologiquement ». « Notre pronostic vital est engagé », s'emporte l'écrivaine israélienne Zeruya Shalev. « Aujourd'hui, alors que presqu'une année s'est écoulée, me voilà, avec autant de douleur que de rage, à mettre des mots sur des choses que jamais je n'aurais pu imaginer. Jamais je n'aurais pu imaginer que cette incurie criminelle durerait encore. Qu'au bout d'un an il y aurait encore des otages à Gaza. Que cette guerre se poursuivrait encore, sans qu'aucun horizon politique se dessine, dans le Sud et dans le Nord ».« Il s'en fiche »Dans ces propos, on entend bien sûr la dénonciation de la politique menée par Benyamin Netanyahu. Dénonciation que reprend à son compte Yaïr Golan, général de réserve et chef de la gauche israélienne. « Netanyahou n'a pas de stratégie », explique-t-il au Point. A la question : « Le Premier ministre peut-il sacrifier la vie d'Israéliens, de soldats, dans le seul but de rester au pouvoir ? », il répond : « sans équivoque. Il s'en fiche. S'ils meurent, ils meurent. Et les otages ? j'affirme qu'il y a eu au moins trois possibilités d'obtenir un accord sur  la libération des otages, en janvier, en mai et en juillet. Qui les a empêchées ? Netanyahou. Il ne veut pas mettre fin aux combats. Cette situation lui convient ». Yaïr Golan qui appelle au sursaut : « nous devons manifester tous les jours, toute la journée. Nous devons assiéger la Knesset avec un demi-million de personnes. Nous devons expliquer à ce gouvernement que nous ne coopérerons pas avec lui ».Le cauchemar des GazaouisLes hebdomadaires consacrent aussi cette semaine de nombreux articles à la situation à Gaza.  « L'interminable calvaire des civils », titre Le Point. « Un million neuf cent mille Gazaouis habitent désormais des abris de fortune. Plus de 41 500 ont été tués », selon le ministère de la Santé à Gaza. Selon l'ONG Airwars, composée de journalistes et de chercheurs, « 67 % des victimes qu'elle a identifiées sont des femmes et des enfants. Pourquoi la bataille de Gaza a-t-elle été si meurtrière ? » interroge Le Point. Parce que « les militaires font peser le fardeau de la guerre sur les civils palestiniens », estime le sociologue Yagil Levy, de l'Université ouverte d'Israël, qui s'explique : « c'est un transfert de risque par les bombardements aériens, pour épargner nos troupes ».  Les civils paient donc le prix fort : le Nouvel Obs « a suivi l'évacuation d'une quarantaine d'enfants de l'enclave palestinienne » vers les Émirats Arabes Unis. Les photos parlent d'elles mêmes : celle d'un bébé « malnutri », « c'est le cas de presque tous les enfants présents sur ce vol humanitaire », nous dit-on. On voit aussi Hicham, 6 ans, dont le corps est « criblé d'éclats d'obus », ou encore Sarah, « piégée dans une maison en feu et n'ayant survécu que par miracle ». La petite fille a le visage marqué de larges cicatrices.Regain de l'antisémitismeEn France, enfin, un an après le 7 octobre, les juifs font part de leur douleur et de leurs blessures. « Douleur » parce que « les victimes françaises du Hamas ont été invisibilisées », dénonce Rachel Binhas, journaliste à Marianne. Elle vient d'écrire un livre sur le sujet.  « Aujourd'hui encore, dit-elle, qui sait que 43 Français sont morts à la suite des massacres et que l'on compte encore deux otages français que l'on espère vivants aux mains du Hamas ? » « Cet événement tragique, ajoute-t-elle, aura surtout ouvert un débat un peu triste avec pour thématique : ces juifs partis en Israël sont-ils des nôtres ? ». De son côté l'Express, fait sa Une sur la « flambée antisémite » en France. « Depuis un an, les attaques contre les Français juifs ont plus que doublé et atteint un niveau inédit », annonce l'hebdomadaire, qui décrit « ces petits gestes auxquels les membres de la communauté juive se résignent ». « Kippa cachée sous une casquette », « pseudo pour passer une commande livrée à domicile ». « Plus que jamais, ajoute l'Express, on prend l'habitude de ne pas s'attarder à la synagogue après l'office, pour ne pas se rendre vulnérable ».  

Tattooed. Pierced. Kippa'd. Secular. Orthodox. No matter what kind of Jewish people make up our families, it's our unity – without uniformity – that keeps us together.   The “Rise & Shine” podcast series has been made possible by the Zitelman Family Foundation's generosity. If you would like to sponsor an upcoming podcast, please email us at info@momentumunlimited.org

La Kippa! by Rav David Touitou

Judenhass und Islamfeindlichkeit nehmen zu. Die weltpolitische Lage, Terroranschläge, Kriege, Flucht- und Migrationswellen führen zu Unsicherheit und zu Hass. Wie zeigen sich Antisemitismus und antimuslimischer Rassismus in der Schweiz? Wie hängen sie zusammen? Und was kann man dagegen tun? Kopftuchtragende Musliminnen werden beschimpft, Juden trauen sich nicht mehr mit Kippa auf die Strasse. Antisemitismus und antimuslimischer Rassismus sind in Europa und auch in der Schweiz auf dem Vormarsch. Nicht nur der Rechtspopulismus trägt zu diesen Gesinnungen bei, sondern auch die weltpolitische Lage, Terroranschläge, Kriege, Flucht- und Migrationswellen. Wie lassen sich dieser Hass, diese Diskriminierung, diese Rassismen erklären? Woher kommen sie und warum werden sie zu einer Haltung – in einer demokratischen, pluralen und vor allem freien Gesellschaft? Wo steht die Schweiz heute diesbezüglich? Welche Rolle spielt die Religion? Und vor allem: Wie kann diese Negativentwicklung gestoppt werden? Olivia Röllin im Gespräch mit Elham Manea, Politologin, Menschenrechtlerin und Autorin, und dem Historiker Zsolt Balkanyi, Präsident der Stiftung gegen Rassismus und Antisemitismus, Rektor der jüdischen Schule Noam in Zürich und jüdischer Armeeseelsorger.

In »Kampf und Sehnsucht in der Mitte der Gesellschaft« schreibt der Theologe und Autor Stephan Anpalagan über Heimat. Unsere Heimat. Es ist ein Buch über Menschen, die sagen »Ich liebe dieses Land so sehr. Aber dieses Land liebt mich nicht zurück.« Es ist eine Geschichte über den Liebeskummer, den Menschen verspüren, die seit Jahren, Jahrzehnten und Generationen in unserem Land leben und dennoch keine Heimat finden. Es ist ein Buch über das »Wir« in »Wir sind das Volk« und das »Du« in »Du bist Deutschland«. Es ist ein Buch über Deutschland. Ein Deutschlandbuch. Eine Erzählung über die italienischen Gastarbeiter, den deutschen Fußball, die deutsche Leitkultur und die deutsche Bahn. Es ist ein Ausblick darauf, wie der Rassismus in unserem Land den Fachkräftemangel verschärft und was wir dagegen tun können. Vor allem aber, wie wir dieses Land zu einer besseren Heimat machen. Für uns alle. Ohne Kippa geht Levi Ufferfilge nicht aus dem Haus. Tagtäglich bestreitet er mit dem kleinen Stück Stoff auf dem Kopf seinen Alltag. Doch das Sichtbarsein als Jude bleibt nicht ohne Folgen: Antisemitische Anfeindungen, Beleidigungen und kuriose Begegnungen aller Art. Eine erhellende wie schockierende Erzählung über das Jüdischsein in Deutschland heute.

Knappstein, Aaronwww.deutschlandfunkkultur.de, InterviewDirekter Link zur Audiodatei

Juden und Jüdinnen in Deutschland haben wieder Angst. Ihnen schlägt Hass entgegen. Auf Demonstrationen werden antisemitische Parolen gerufen und israelische Flaggen verbrannt. Die Polizei sichert verstärkt jüdische Institutionen. Jüdische Menschen vermeiden es, in der Öffentlichkeit eine Kippa zu tragen. Das allerdings schon seit längerer Zeit. Aber seit dem Terrorangriff der Hamas und der Reaktion Israels ist die Stimmung extrem aufgeladen. Der jüdisch-palästinensische Konflikt wird auch auf unseren Straßen ausgetragen. Juden und gemäßigte Muslime sehen sich Angriffen ausgesetzt. All das geschieht 85 Jahre nach der Pogrom-Nacht am 9. November 1938, als der NS-Staat der Gewalt gegen die jüdische Bevölkerung freien Lauf ließ. Wie sicher fühlen sich Jüdinnen und Juden noch bei uns? Wie stark ist Antisemitismus in Deutschland verbreitet? Woher kommt der Hass und gibt es Gegenstrategien? Wie gehen muslimische Vertreter mit Antisemitismus in ihren Gemeinden und auf Demonstrationen um? Wir reden darüber unter anderem mit Daniel Navon, Vorstandsmitglied der Verbands Jüdischer Studierender in Hessen, mit Shai Hoffmann, der zusammen mit Jouanna Hassoun den deutsch-israelisch-palästinensischen Austausch an Berliner Schulen bringt, und mit der islamischen Religionsgemeinschaft Hessen.

In this episode of Third Culture Africans, Zeze interviews Kennedy Ekezie-Joseph, a young entrepreneur and CEO of Kippa. They delve into Kennedy's journey, highlighting his passion for creating socio-economic prosperity in Africa and how his background in philosophy and debating has influenced his success. From being a former national debate champion to working with TikTok and Accenture, Kennedy's career path shaped his latest venture, Kippa, a fintech startup based in Nigeria. Kippa raised an impressive $3.2 million in pre-seed funding, making it one of Africa's largest early-stage fund-raises. The conversation covers the challenges of fundraising for startups and the significance of focusing on small businesses in Africa, showcasing Kennedy's dedication to empowering them with efficient financial tools through Kippa. The episode emphasizes knowing your business, understanding investors, and tailoring pitches for success, inspiring young entrepreneurs with a vision for change.  Join Zeze and Kennedy as they explore fintech, entrepreneurship, and the power of a youthful mindset with a vision for change.  

La kippa, c'est un accessoire auquel les Juifs tiennent tout particulièrement, et ce depuis un bout de temps… Derrière ce petit bout de tissu se cache une grande histoire avec une symbolique très pieuse. D'où vient la kippa exactement ? Pourquoi il n'y a que les hommes qui la portent ? Et surtout, est-ce que c'est obligatoire ou pas ?Vous pouvez consulter notre politique de confidentialité sur https://art19.com/privacy ainsi que la notice de confidentialité de la Californie sur https://art19.com/privacy#do-not-sell-my-info.

Parshat Kedoshim

La "kippa" est une petite calotte de tissu dont se coiffent les juifs à la synagogue et parfois dans la rue. Cet insigne est réservé aux hommes. Certaines kippas sont tricotées, d'autres, portées souvent par des juifs ultraorthodoxes, sont en velours noir. Aucun texte religieux n'impose le port de la kippa. Tout au plus trouve-t-on certains passages où il est question de se couvrir la tête en signe d'humilité. Mais le couvre-chef mentionné était un chapeau, d'abord réservé aux prêtres. À partir du XIIIe siècle, le port du chapeau, destiné à distinguer les juifs, deviendra d'ailleurs une obligation. Ce sera la même chose dans les pays musulmans, où les juifs devront parfois se coiffer d'un chapeau rouge. À partir du Moyen-Âge, la kippa s'impose peu à peu à côté du chapeau, toujours porté par certains juifs. Ceci étant, la kippa, en tant que telle, n'est pas revêtue d'une valeur particulière. L'essentiel étant, pour un juif entrant dans la synagogue, de se couvrir la tête en signe de respect. La première raison d'être de la kippa est de fournir un signe de reconnaissance aux juifs. Appartenant à une communauté très dispersée à travers le monde, les juifs, dilués au sein des peuples qui les accueillent, ont besoin de symboles qui manifestent leur identité. Or, jusqu'à la généralisation de la kippa, le seul signe d'appartenance à leur communauté était la pratique de la circoncision. Et le port de la kippa est d'autant plus considéré comme un signe identitaire qu'elle distingue les juifs des chrétiens qui, du moins pour les hommes, doivent se découvrir dans les églises. La kippa est également un symbole d'humilité. Elle montre que l'homme est conscient de la présence de Dieu au-dessus de lui. Et c'est, au surplus, un signe très discret, en rien ostentatoire. En Israël, la kippa n'est pas réservée à la synagogue et peut être portée dans l'espace public. Il n'en va pas de même en France. En effet, le port de la kippa, considérée comme un signe religieux ostensible, est interdit dans les établissements scolaires publics. Learn more about your ad choices. Visit megaphone.fm/adchoices

La "kippa" est une petite calotte de tissu dont se coiffent les juifs à la synagogue et parfois dans la rue. Cet insigne est réservé aux hommes. Certaines kippas sont tricotées, d'autres, portées souvent par des juifs ultraorthodoxes, sont en velours noir.Aucun texte religieux n'impose le port de la kippa. Tout au plus trouve-t-on certains passages où il est question de se couvrir la tête en signe d'humilité. Mais le couvre-chef mentionné était un chapeau, d'abord réservé aux prêtres.À partir du XIIIe siècle, le port du chapeau, destiné à distinguer les juifs, deviendra d'ailleurs une obligation. Ce sera la même chose dans les pays musulmans, où les juifs devront parfois se coiffer d'un chapeau rouge.À partir du Moyen-Âge, la kippa s'impose peu à peu à côté du chapeau, toujours porté par certains juifs. Ceci étant, la kippa, en tant que telle, n'est pas revêtue d'une valeur particulière. L'essentiel étant, pour un juif entrant dans la synagogue, de se couvrir la tête en signe de respect.La première raison d'être de la kippa est de fournir un signe de reconnaissance aux juifs. Appartenant à une communauté très dispersée à travers le monde, les juifs, dilués au sein des peuples qui les accueillent, ont besoin de symboles qui manifestent leur identité.Or, jusqu'à la généralisation de la kippa, le seul signe d'appartenance à leur communauté était la pratique de la circoncision. Et le port de la kippa est d'autant plus considéré comme un signe identitaire qu'elle distingue les juifs des chrétiens qui, du moins pour les hommes, doivent se découvrir dans les églises.La kippa est également un symbole d'humilité. Elle montre que l'homme est conscient de la présence de Dieu au-dessus de lui. Et c'est, au surplus, un signe très discret, en rien ostentatoire.En Israël, la kippa n'est pas réservée à la synagogue et peut être portée dans l'espace public. Il n'en va pas de même en France. En effet, le port de la kippa, considérée comme un signe religieux ostensible, est interdit dans les établissements scolaires publics. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Is a Kippa enough for davening? For Kiddush and Bentching? Do secular styles impact what we wear and the halacha? What if your parents don't want you to wear a hat? What if your parents want the hat and you don't? Did Chasidish garb and the black stripes on our Taleisim come from the non-Jews? Minyan without a hat or daven be'ye'chidus with the hat? Should women wear hats for davening as well? ***Guest Hosted by Ari Wasserman *** Author of "Making it Work", "Making it ALL Work" (for women) and 10 other Seforim, Maggid Shiur, Yerushalayim with Rav Yitzchak Spivak – Tanach expert – 16:19 with Rabbi Aryeh Lebowitz – Mara D'asra of Beis Haknesses, North Woodmere – 24:37 with Rabbi Dr. Zvi Ron – Popular lecturer and maggid shiur at a number of yeshivos – 50:01 with Rabbi Moshe Walter – Rabbi of Woodside Synagogue Ahavas Torah, Silverspring – 1:19:53 with Avrami Ellenbogen – owner of Hatbox – 1:58:38 מראי מקומות  

One of the hallmarks of the Jewish dress code is that men cover their heads, usually with a Kippah or Yarmulke. Why do Jewish men cover their heads? Why do we use a Kippah? Must it be worn all the time or just in the synagogue? Why don't women wear a Kippah too. A fascinating discussion about the Kippah and Yarmulke. --- Support this podcast: https://anchor.fm/zalman-gordon/support

Our expert hosts, Gwera Kiwana and Kate Moody, are joined by some great guests to talk about the most notable fintech, financial services and banking news from the past week. This week's guests include: Misha Esipov, Co-founder & CEO, Nova Credit Polly Jean Harrison, Features Editor, The Fintech Times With soundclips from: Duke Ekezie-Joseph, Co-founder and Chief Growth Officer, Kippa We cover the following stories from the fintech and financial services space: US fintech Nova Credit expands into Europe to “unlock opportunities” for immigrants - 4:00 Apple's plan to pump up Apple Card and Apple Pay and win the payments war - 15:35 Nigerian fintech start-up Kippa launches digital payments offering for African SMEs - 26:45 Bank of England's fintech chief leaves for digital asset platform Fireblocks - 35:50 Russia has defaulted on its foreign debt, says S&P - 44:30 Meta is reportedly making ‘Zuck Bucks' - 46:15 UK pay falls for second month in a row as cost of living bites - 47:40 The microchip implants that let you pay with your hand - 49:30 This episode is sponsored by Alto IRA Did you know the majority of people are investing in cryptocurrency through a taxable account, when they could be using an IRA and avoiding or deferring the taxes? With an Alto CryptoIRA, you can invest in crypto without tax headaches. Create a free account in minutes. Choose from over 150 coins, and invest with as little as $10. No setup charges and no account fees. To open an Alto CryptoIRA with as little as $10, just go to www.altoira.com/insider This episode is sponsored by TrueLayer Let's face it, cards were not designed for online. Payments can take days to settle, hurting customer loyalty. While high fraud, clunky checkouts and expensive fees mean millions in missed revenue. At TrueLayer, we've made instant payments available for businesses across Europe and the UK. So you can cut costs, fight fraud and get money moving fast. To learn more visit: TrueLayer.com/payments. Fintech Insider by 11:FS is a podcast dedicated to all things fintech, banking, technology and financial services. It's hosted by a rotation of 11:FS experts including David M. Brear, Simon Taylor, Jason Bates and Gwera Kiwana, as well as a range of brilliant guests. We cover the latest global news, bring you interviews from industry experts or take a deep dive into subject matters such as APIs, AI or digital banking. If you enjoyed this episode, don't forget to subscribe and please leave a review Follow us on Twitter: @fintechinsiders where you can ask the hosts questions, or email podcasts@11fs.com! Special Guests: Duke Ekezie-Joseph, Misha Esipov, and Polly Jean Harrison.

Would you like to sponsor an episode? A series? We'd love to hear from you : podcasts@ohr.edu https://podcasts.ohr.edu/ Visit us @ ohr.edu    00:00 Why are the 39 Malachos related to the idea of “rest”?    03:37 What's a good answer to give if someone asks why can't a woman be a rabbi?   11:14 What exactly defines jewelry for men?   14:50 What is considered “extreme” Teshuva?    18:04 How do we understand Rav Moshe's teshuva on homosexuality in terms of spiting Gd?   20:41 Why are minhagim so important?   27:12 Can the Rav define the word “mature” in a Jewish capacity or otherwise?   33:20 The Rav said in a previous QA (actually a few times) that one won't be held to account for following the Aruch HaShulchan, would the same be true for Minhag HaGra or similar?   35:59 How and when exactly do we judge others favorably, especially if I see them do an aveira?   43:06 How many dates and for how long should a BT have/date before proposing?   46:22 Why do certain garments or kippah colors express a certain hashkafa?    55:26 If I have influence on my friend and he wants to go a certain Yeshiva (Hesder, for example), should I leave it alone or encourage him to go to another Yeshiva?    57:40 Why is learning Tanach emphasized more in the religious-Zionist world versus the Haredi world?   1:03:50 If you see a Talmid Chacham with his zipper down or hat on backwards, should you say something? And further, how do we approach rebuke of rabbis or fellows in general?    1:08:48 To what extent do I give my children the same openness I had in becoming a BT?    1:12:25 What if I keep Shabbos but not malava malka or vice versa?   1:16:57 Why do we mention a rav in third person but Gd in first person?    1:19:14 What does the Rav think of bnei yeshiva using the N-word?   1:23:48 How are we supposed to understand non-Jews in the Torah mentioning Gd's name shem Hashem?   1:24:50 Will there be any “new Torah” in the days of Moshiach, for example, new “kesuvim,” or halachos?   1:26:42 Why do we lift our feet and turn left and right in Kedusha?   1:28:56 Should there be a movement to reestablish the Sanhendrin?   1:33:18 Does a Jew have to be Haredi or could they be Daati Leuimi?   1:35:00 What does it mean to bring the Kedusha of Shabbos to the chol?   1:37:15 Where does one draw the line with Halacha in terms of Daati Leumi or otherwise?   1:39:26 Why are there no minyanim later at night on motzei Shabbat?    Produced by: Cedar Media Studios