Podcasts about Kislev

Welcome to the Daily Dose of Bitachon. As we prepare for the month of Av— Erev Rosh Chodesh Av ( ערב ראש חודש אב )—we carry with us the concept we introduced back at the beginning of Tammuz: that each of the twelve months of the year corresponds to a unique spiritual force. Today, we will explore this deeply through the lens of the Sefer Yetzirah , an ancient Kabbalistic text attributed by many to Avraham Avinu, which outlines how the twenty-two letters of the Hebrew alphabet serve as the spiritual building blocks of reality. The division of these twenty-two letters is beautifully elegant. First, the Sefer Yetzirah points to the three "Mother" letters ( Imahot ): Aleph ( א ), Mem ( מ ), and Shin ( ש ). These represent the foundational elements of physical matter itself. Aleph stands for Avir (air), Mem stands for Mayim (water), and because the Aleph is already claimed, Shin stands for Esh (fire). Next are the seven "double" letters, known by the acronym Beged Kaporet ( בגד כפרת ): Bet, Gimmel, Dalet, Chaf, Peh, Reish, and Tav. In the Zohar, these are identified as the letters that can receive a dagesh (the internal emphasis dot). While our grammatical tradition generally does not place a dagesh in the letter Reish, Kabbalistically it is included. These seven double letters correspond to dimensions of time and space, such as the seven days of the week, the seven classical planets, and the seven spiritual gateways of the soul. Subtracting these ten letters—the three Mothers of matter and the seven Doubles of time—leaves us with the twelve "Simple" letters. These twelve remaining letters correspond directly to the twelve months of the year, creating a cosmic map where each month is animated by its own letter. Our Rabbis reveal an incredible connection here: these twelve simple letters correspond sequentially to the verses of Ashrei (Psalm 145), aligning the spiritual theme of each month with the corresponding verse. We begin with the letter Heh ( ה ), which corresponds to Nissan . The verse for Heh is Hadar kevod hodacha... ("the glory of your honor, and the words of your wonders, I will speak about"). As Rabbeinu Bachya notes in the name of Rabbeinu Chananel, this refers directly to the wonders of Yetziat Mitzrayim (the Exodus), the central theme of Nissan. Following this is the letter Vav ( ו ) for Iyar . The Vav represents Vav Hachibur —the connecting "and"—which serves as the bridge linking the physical redemption of Nissan to the spiritual giving of the Torah in Sivan. Sivan is represented by the letter Zayin ( ז ), corresponding to the verse Zecher rav tuvcha yabiu... ("they shall utter the memory of Your great goodness"). In Jewish tradition, "good" ( Tov ) refers directly to the Torah, as we say, "I have given you a good acquisition, do not forsake My Torah." Then we reach the chidush , the deep spiritual renewal of our current season. The letter Chet ( ח ) belongs to Tammuz , which matches the verse Chanun verachum Hashem... ("Gracious and merciful is Hashem, slow to anger and great in kindness"). This is immediately followed by the letter Tet ( ט ) for Av , matching the verse Tov Hashem lakol... ("Hashem is good to all, and His mercy is upon all His works"). At first glance, one would think that Tov Hashem lakol —expressing God's absolute goodness—is the very last verse you would associate with the painful month of Av. Yet, this is a profound mystery. The letter Tet has a numerical value of nine, rooting the solemn Nine Days of mourning right here in its essence. This teaches us that everything happening in Galut (exile) is ultimately for our own good, whether we can perceive it or not. This is why Midrash Eicha (Lamentations) begins with a "good word" or a positive note; because at the core of Av's darkness lies the ultimate truth of Tov Hashem lakol . There is an incredible warning and opportunity hidden in this sequence. If you take the letter of Tammuz, Chet ( ח ), and place it next to the letter of Av, Tet ( ט ), they spell the word Chet ( חטא - sin) . These two months are historically prone to spiritual stumbling and tragedy. However, the spiritual work of this time is to take that very vulnerability and turn it around into a source of holiness. Moving past the summer, the letter Yud ( י ) corresponds to Elul . Our Sages teach that the letter Yud symbolizes pure thought. While this world ( Olam Hazeh ) was created with the letter Heh, the World to Come ( Olam Haba ) was created with a Yud. Elul is the month of deep contemplation, planning, and mental preparation for the year to come. Tishrei is represented by the letter Lamed ( ל ), matching the verse Lehodia livnei ha'adam... ("To make known to the sons of man His mighty acts, and the glory of the majesty of His kingdom"). This theme of Malchut (Kingship) is the very spiritual essence of Rosh Hashanah and Yom Kippur. Next is Cheshvan , represented by the letter Nun ( נ ). Remarkably, there is no verse starting with the letter Nun in Ashrei. King David omitted the Nun from the psalm because Nun represents Nofel (falling), and he did not want to evoke the painful verse from Amos, "Fallen ( Nafla ), she shall not rise again, the virgin of Israel." This directly mirrors Cheshvan, a month with no holidays where we experience a spiritual "fall" or quiet period after the heights of Tishrei. But we are not left in the fall. Teves is represented by the letter Samech ( ס ), matching the verse Somech Hashem lechol hanoflim... ("Hashem supports all who fall"). The Samech of Teves immediately follows and lifts up the fallen Nun of Cheshvan. The letter Ayin ( ע ) belongs to Kislev , the month of Chanukah, representing holy sight and the miracles we hold on display ( See Imrei Noam on Chanuka). Shevat is represented by the letter Tzadi ( צ ), corresponding to Tzaddik Hashem bechol drachav... ("Righteous is Hashem in all His ways"). Because Shevat is the time of Tu B'Shevat when we eat of the new fruits of the trees, it embodies the verse, "The righteous ( Tzaddik ) eats to satisfy his soul." Finally, the letter Kuf ( ק ) corresponds to Adar , aligning with the verse Karov Hashem lechol kor'av... ("Hashem is close to all who call upon Him in truth"). This is the ultimate message of Purim and Megillat Esther—that even when God seems completely hidden, He is intimately close to those who call out to Him with sincerity. This brings us back to our focus today. As we enter the month of Av, our main goal is to attune ourselves to this spiritual rhythm. By recognizing the hidden goodness ( Tov ) buried within the heavy days ahead, we can find the strength to transform these moments of vulnerability into a deep, lasting closeness to Hashem. We will continue to build on this, B'ezrat Hashem . Have a beautiful and meaningful day!

The Rebbe thanks for the report on the Yud Tes Kislev farbrengen and encourages ongoing efforts to internalize its inspiration throughout the year, not only for oneself but also for others. He references the introduction to Kuntres Yud Beis Tammuz regarding leaders and princes. https://www.torahrecordings.com/rebbe/igroskodesh/012/004/4018

The Rebbe writes that the influence of the Yud Tes Kislev farbrengen should lead to practical growth in Torah, mitzvos, and Chassidus throughout the year. He encourages continued effort in education and communal leadership, promising success and blessings for these endeavors. https://www.torahrecordings.com/rebbe/igroskodesh/012/004/4074

The Rebbe expresses appreciation for efforts to involve yeshiva students in the 19th of Kislev farbrengen, emphasizing the importance of follow-up and continued connection. He encourages detailed reporting and wishes success for Hanukkah activities. https://www.torahrecordings.com/rebbe/igroskodesh/012/004/4010

The Rebbe writes about ensuring that the inspiration and vitality of Yud-Tes Kislev, the Rosh Hashanah of Chassidus, continues to influence every day of the year. This applies not only to the recipient but to all Chassidim collectively. https://www.torahrecordings.com/rebbe/igroskodesh/012/004/4027

The Rebbe expresses joy at hearing about the Kislev 19 Farbrengen in the Chabad shul, emphasizing its ongoing inspiration. He blesses the community that their shul should truly radiate Torah and Chassidus to the surroundings and highlights the merit of spreading Chassidus. https://www.torahrecordings.com/rebbe/igroskodesh/012/005/4133

The Rebbe writes about the importance of Yud Tes Kislev, calling it the Rosh Hashanah for Torah study and Chassidus. He encourages the recipient to draw inspiration from this day throughout the year and to focus on his daughters' education and a kosher, joyous Pesach. https://www.torahrecordings.com/rebbe/igroskodesh/012/007/4199

התוכן אודות י"ג תמוז ישנם כבר בדפוס "דברי הרב", וכבר דובר ע"ז ריבוי פעמים "ותן לחכם ויחכם עוד" ובאופן שזה יביא לידי מעשה בהתאם להוראות בעל הגאולה. וכחסיד שהוא "נר להאיר", הנה ההוספה בעבודתו תביא בודאי שיתוסף גם בעבודתו של אלו בסביבתו. כדאי ונכון להוסיף ולהמשיך בהתוועדויות דימי הגאולה במשך ג' ימים אלו, י"ג, י"ד וט"ו תמוז – "חוט המשולש", שהם ג' ימי חול ויכולים להוסיף גם בענינים שאא"פ לעשותם בשבת. ומה טוב – שבכל א' מג' הימים יקבל כאו"א ע"ע ג' ענינים, ג' פעמים ג', ש"חוט המשולש לא במהרה ינתק"; סיום בשליחות מצוה לצדקה, ושייך לגאולה די"ב-תמוז כמו שהגאולה די"ט כסלו קשורה במיוחד לענין הצדקה וכו'; הקשר למ"ש בהתחלת הפרשה שלפינחס ניתנה ענין הכהונה לו ולזרעו אחריו, וזה שייך לכאו"א מישראל כמ"ש ברמב"ם "לא שבט לוי בלבד, אלא כל איש ואיש כו' ה"ז נתקדש קודש קדשים". ועוד.משיחת יום א' דפ' פינחס, י"ג תמוז ה'תשמ"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=28-06-2026 Synopsis Much has already been said and published about 13 Tammuz, and “Give to a wise person and he will become wiser still” – in a way that leads to actual practice in accordance with the directives of the baal hageulah. And since a chossid is “a lamp to illuminate,” any increase in one's own service will certainly lead to an increase in the service of those around him as well. It is worthwhile and proper to continue and expand the farbrengens of the days of liberation through 13, 14, and 15 Tammuz (which are weekdays, on which means not allowed on Shabbos may be used, forming a “threefold cord.” And even better would be for every individual to accept upon himself three things for each of the three days (three times three) because “A threefold cord is not quickly severed.” We conclude with appointing everyone as a shliach for tzedakah, which is associated with the redemption of 12 Tammuz, just as the redemption of 19 Kislev has a particular connection to tzedakah. This also relates to the beginning of parashah, where Pinchas was granted the Kehuna for himself and for his descendants after him; this is something attainable for every Jew, as the Rambam writes: “Not the tribe of Levi alone, but every person…is sanctified as holy of holies.”Excerpt from sichah of Sunday, parashas Pinchas, 13 Tammuz 5749 For a transcript in English of the Sicha: https://thedailysicha.com/?date=28-06-2026 לזכות חנה מושקא בת שטערנא שרה שתחי' ליום ההולדת שלה י"ב תמוזלשנת ברכה והצלחה רבה ומופלגה בכל בגו"ר מתוך בריאות נכונה ומנוחת הנפש והגוףנדבת הורי' ר' חיים ברוך ושטערנא שרה שיחיו אלבסקי

Welcome to Daily Bitachon Welcome to Daily Bitachon. Having completed Sha'ar Habechina , we are now going to switch to a more timely topic. We find ourselves in the month of Tammuz , which brings the fast of the 17th of Tammuz, followed by the month of Av and its respective fast. I would like to spend some time understanding the deeper dimensions of these months. Personally, seeing how perfectly planned and intricate the events of Jewish history are always provides a powerful chizuk in emunah , which naturally leads to deeper bitachon . To fully appreciate this, we need some background. We are not in a rush, so we will take our time to truly understand it. This framework is based largely on the teachings of the Ben Ish Chai (in Parashat Devarim ), where he discusses these concepts at length. The Three Dimensions of Conflict: Place, Person, and Time First, the Ben Ish Chai notes that the twelve months of the year are fundamentally broken down into four sets of three, aligned with the solar cycle—what we know as the four seasons. Secondly, we know that from the womb, there was a perpetual struggle between Yaakov and Esav . They fought over everything in existence, categorized by the classic framework of Place, Person, and Time . These are the three core dimensions of our existence: a person lives in a place and moves through time . Place: They struggled over the land of Eretz Yisrael . Person: They struggled over who would hold the status of the Bechorah (the birthright). Time: They struggled over who would control the different seasons of the year. The Summer Cycle: Grabbing the Heel Looking at the summer cycle, Yaakov claimed the spring months of Nissan, Iyar, and Sivan —the three months of Chodesh Ha'aviv . This is a beautiful, spiritually rich period: Nissan contains Pesach, Iyar holds the bulk of Sefirat Ha'omer, and Sivan brings Matan Torah. Yaakov Avinu fought for these three wonderful months and claimed them as his own. Then, the intense heat of the summer begins—a period of strict, intense judgment. This is where Esav takes over. This aligns with the fact that Esav calculates by the sun, and the sun is at its strongest during this time. Esav was originally slated to receive Tammuz, Av, and Elul . However, the Torah emphasizes that Yaakov grabbed Esav's heel at birth, earning him the name Yaakov (from Ekev , meaning heel). This teaches us that each of these three-month cycles has a "heel," or a tail end. Yaakov pulled the heel of this summer cycle—the month of Elul —back into his own domain. This converted what would have been an equal three-and-three split into an unequal four-month to two-month split in favor of Yaakov. The Winter Cycle: Venahapoch Hu We see the exact same pattern repeat during the winter months. Tishrei, Cheshvan, and Kislev belong to Yaakov. Tishrei is the month of the High Holidays. Cheshvan, though it contains no holidays, serves as the time to review and process the spiritual gains of the Chagim . Finally, Kislev brings the light of Chanukah. The next three months— Tevet, Shevat, and Adar —should have belonged to Esav. Tevet contains the fast of Asara B'Tevet . Shevat shares a root with the word Shevet , which means a whipping stick or a staff of judgment, signifying that Shevat also carries an element of strict justice. Adar was also supposed to belong to Esav, but once again, Yaakov grabbed the heel of the cycle and pulled Adar back. This is the deeper secret behind the phrase Venahapoch hu —it was completely turned around. Ultimately, this leaves Esav with only four distinct months of intense judgment throughout the year: Tammuz, Av, Tevet, and Shevat . The Spiritual Mechanics of Heat and Cold It is fascinating to see how something as everyday as the twelve months and the changing seasons trace back to the foundational conflict between Yaakov and Esav. Furthermore, the winter and summer concepts relate directly to the ideas of severe cold and severe heat. What do hot and cold have to do with our spiritual lives? It might sound intense, but our tradition teaches that while Gehenom is made of fire—which is what most people know—there is also a Gehenom of snow. There is a realm of extreme heat (like the Sahara Desert) and a realm of extreme cold (like the North Pole). Both are incredibly difficult environments for life. These two extremes correspond to the two primary ways we stumble: Intense Heat: This represents the burning pursuit of desires and lust. Intense Cold: This represents a state of freezing, spiritual paralysis, and laziness. In the winter months, our primary challenge is to overcome the "cold" of laziness and not simply stay in bed. In the summer months, our challenge is to control the "heat" and not follow our desires. The Gehenom of fire is the consequence of chasing unbridled passion, while the Gehenom of snow is for frozen apathy. Esav is constantly trying to entrap us in these two areas. As Rashi notes, when Esav walked in to receive a blessing from his father Yitzchak, Yitzchak saw Gehenom open up behind him. Esav is the one who ultimately aligns with Gehenom , while Yaakov and his children inherit Gan Eden and Olam HaBa . Historical Precision as a Source of Chizuk These spiritual dynamics repeat themselves every single year. As we overcome the specific trials of the summer and winter, we emerge clean. The calendar is not random or haphazard. Tammuz and Av are months of strict judgment because they are Esav's remaining summer months of intense, severe heat. It is no coincidence that this was the exact time of year the Beit HaMikdash was destroyed by fire. The historical convergence is remarkable. The First Beit HaMikdash , the Second Beit HaMikdash , the Spanish Inquisition, and the outbreaks of both World War I and World War II all heavily converged around this specific window of the year. Rav Eliyahu Lopian once beautifully remarked that if the enemy only realized that the Jewish people actually derive a chizuk in emunah from the fact that these tragic events repeatedly happen at the exact same calendar window, they would have intentionally chosen a different time to attack us! Recognizing that everything is so precisely designed and orchestrated by Hakadosh Baruch Hu is profoundly comforting. It serves to strengthen our emunah and bitachon , giving us the tools to navigate and elevate these challenging times of the year.

Our direction determines __________________.[Luke 12:48b] When someone has been given much, much will be required in return; and when someone has been entrusted with much, even more will be required.Leadership is a responsibility to __________________.[Nehemiah 1:1-4] These are the memoirs of Nehemiah son of Hacaliah. In late autumn, in the month of Kislev, in the twentieth year of King Artaxerxes' reign, I was at the fortress of Susa. [2] Hanani, one of my brothers, came to visit me with some other men who had just arrived from Judah. I asked them about the Jews who had returned there from captivity and about how things were going in Jerusalem. [3] They said to me, "Things are not going well for those who returned to the province of Judah. They are in great trouble and disgrace. The wall of Jerusalem has been torn down, and the gates have been destroyed by fire." [4] When I heard this, I sat down and wept. In fact, for days I mourned, fasted, and prayed to the God of heaven.Before you can lead __________________ you need to lead __________________.Followers find __________________, but leaders find __________________.[Genesis 4:9 ESV] Then the LORD said to Cain, "Where is Abel your brother?" He said, "I do not know; am I my brother's keeper?"The things that break your __________________ reveal where God wants you to make a __________________.[Ezekiel 22:30] "I looked for someone who might rebuild the wall of righteousness that guards the land. I searched for someone to stand in the gap in the wall so I wouldn't have to destroy the land, but I found no one.God is looking for someone willing to stand in the ________.[Mark 10:43-44] But among you it will be different. Whoever wants to be a leader among you must be your servant, [44] and whoever wants to be first among you must be the slave of everyone else.Leadership isn't how many people __________________ you, but how many you __________________.[Proverbs 29:18 KJV] Where there is no vision, the people perish: but he that keepeth the law, happy is he.

The Rebbe responds to an inquiry about setting a wedding date, advising that Elul or Kislev are suitable months, with a preference for Elul, especially if the wedding is to take place in 5713. He blesses the couple for a successful and everlasting union. https://www.torahrecordings.com/rebbe/igroskodesh/007/009/2122

Send us Fan MailCan you be genuinely happy and, even thrive,  as a single person? In this episode, Professor Elyakim Kislev, author of Happy Singlehood: The Rising Acceptance and Celebration of Solo Living, discusses the growing global trend toward singlehood and what the research says about happiness, loneliness, marriage, and solo living. We explore the difference between being alone and being lonely, why some people enter relationships out of fear of loneliness, and most importantly, what distinguishes happy singles from unhappy singles. Professor Kislev also discusses the concepts of social loneliness and emotional loneliness, common myths surrounding singlehood, and findings suggesting that many never-married older adults report high levels of well-being and life satisfaction. We also examine cultural pressures surrounding marriage and family formation, whether marriage itself improves health and happiness, how researchers study these questions, and what it really takes to build a meaningful, connected, and fulfilling life—whether you're single, married, dating, or somewhere in between.Professor Elyakim Kislev is a faculty member in the School of Public Policy and Government at The Hebrew University and a Research Fellow at the Truman Research Institute for the Advancement of Peace. He earned his Ph.D. in Sociology from Columbia University and holds master's degrees in counseling, public policy, and sociology. A Fulbright Fellow and recipient of the Award for Outstanding Fulbright Scholars, his research focuses on singlehood, family, well-being, and social policy. He is the author of Happy Singlehood: The Rising Acceptance and Celebration of Solo Living.Work with me? Perhaps we are a good match. Keep Causes or Cures Ad-Free with Listener SupportYou can contact Dr. Eeks at bloomingwellness.com.Follow Eeks on Instagram here.Follow Public Health is WeirdOr Facebook here.On Youtube.Or TikTok.SUBSCRIBE to her Newsletter here! (the bits not posted on socia media)Support the show

[Nehemiah 1:1-4] These are the memoirs of Nehemiah son of Hacaliah. In late autumn, in the month of Kislev, in the twentieth year of King Artaxerxes' reign, I was at the fortress of Susa. [2] Hanani, one of my brothers, came to visit me with some other men who had just arrived from Judah. I asked them about the Jews who had returned there from captivity and about how things were going in Jerusalem. [3] They said to me, “Things are not going well for those who returned to the province of Judah. They are in great trouble and disgrace. The wall of Jerusalem has been torn down, and the gates have been destroyed by fire.” [4] When I heard this, I sat down and wept. In fact, for days I mourned, fasted, and prayed to the God of heaven. Without ____________ you are vulnerable to your enemies. [Proverbs 25:28] A person without self-control is like a city with broken-down walls. Without boundaries our lives we would be in ____________. [Proverbs 4:23] Guard your heart above all else, for it determines the course of your life. Guard your _________ like a guard would guard a prisoner. What you ____________ yourself to will affect your heart. [2 Corinthians 10:5 ESV] We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, [Colossians 3:2 CSB] Set your minds on things above, not on earthly things. God wants us to ____________ the walls in our life. [Isaiah 58:12 NIV] Your people will rebuild the ancient ruins and will raise up the age-old foundations; you will be called Repairer of Broken Walls, Restorer of Streets with Dwellings. We need to ____________ what comes in and goes out of our heart. [Psalms 119:11] I have hidden your word in my heart, that I might not sin against you. Knowing and applying ____________ ____________ is what will enable us to guard our heart.

Heaven is Shaking the Bear It's a principle of Scripture. Prophecy is not fulfilled only once. It is fulfilled repeatedly at appointed times. It's a cycle, not a one-off. This is why we observe the appointed times of Scripture. What has happened before will happen again, sometimes in a reversal of events. The prophecy is not fulfilled exactly as it was before, but the template doesn't change. At this very moment I write, the Persian people have revolted yet again against the Islamist regime by the millions, taking over streets in city after city in Iran. The coming days will test whether this latest revolt will uproot the Islamists that took power in 1979. The current uprising is estimated to have begun "around December 28." The Biblical Fast of the 10th of Tevet began the morning of December 30, but the 10th of Tevet began the evening of December 29th. Coincidence? That's why we fast the four fasts mentioned in Zechariah. The Fast of the 10th of Tevet remembers the tragedy of the Nebuchadnezzar, King of Babylon, beginning the siege against Jerusalem and the beginning of the end of the First Temple. Babylon was the first beast kingdom, the head of the image. Persia succeeded it, swallowing and enlarging territory. Over the last several days, the Iranian people have been targeting Islamist seminaries, mosques, and institutions. In an interesting reversal, the Crown Prince Reza Pahlavi, the son of the exiled Shah (King) of Iran, is the one calling on the Persian people to rise up and overthrow the Islamic clerics' religious governmental hold in favor of a democracy. Many Iranians are calling for the return of the monarchy, tearing down the flags of the Islamic Republic, and putting up the old Iranian flag that flew before the Shah was deposed. Crown Prince Pahlavi's daughter Princess Iman Pahlavi recently married Jewish-American Bradley Sherman. The Persian Queen Esther, was actually Hadassah, a Jewish exile who married the Persian King Ahasuerus. It was a marriage that brought salvation to the Jews nation, designated to die by wicked Haman, may his name be blotted out. Some of the protestors are posting messages, “The Lion and Eagle will rise again together and once again live in peace,” meaning Iran and Israel. “The Lion of Judah and the Lion of Persia will rise again.” I offer no judgment on these things, just to offer a few illustrations of what is being done and said in this revolution. So what we're seeing is a shaking according to the pattern. What happened to Judah in ancient times, the Babylonian siege against Jerusalem and the seat of Israelite religious life, is occurring in Iran, a territory encompassing both the golden lion of Babylon and the silver bear of Medo-Persia. The Persian people are laying siege to the religious centers and strongholds, demanding regime change, tearing down statues of Islamic terrorist “heroes” such as Soleimani. They are repenting of their grandparents' choice of an Islamic beast cleric to lead their nation. They are chanting against the Islamist clerics' funding of weapons, including the rockets, against Israel. They are chanting against the billions paid out to terrorist organizations like Hamas and Hezbollah while Iranians go without basic services, such as clean water. The old “sun and lion” flag of pre-Revolutionary Iran is appearing everywhere, even replacing the Islamic Republic's flag on X. Let's backtrack. What precipitated this Tenth of Tevet Iranian Uprising? During Chanukkah, I posted this Scripture from Haggai, which is the prophecy of Chanukkah. Chanukkah is tied prophetically to Daniel's prophecies of “the abomination that causes desolation.” Haggai prophesies that the first day of the event we know as Chanukkah, or the Feast of Dedication, will commemorate a power change, a deliverance from the oppression of a beast government: • “…from the twenty-fourth day of the ninth month; from the day when the temple of the LORD was founded, consider: Is the seed still in the barn? Even including the vine, the fig tree, the pomegranate and the olive tree, it has not borne fruit. Yet from this day on I will bless you.'” Haggai continues, highlighting that the appointed time of the prophecy will mark a shaking of the heavens and the earth, which is movement within the principalities and powers that govern the nations: • “Then the word of the LORD came a second time to Haggai on the twenty-fourth day of the month, saying, “Speak to Zerubbabel governor of Judah, saying, ‘I am going to shake the heavens and the earth. I will overthrow the thrones of kingdoms and destroy the power of the kingdoms of the nations; and I will overthrow the chariots and their riders, and the horses and their riders will go down, everyone by the sword of another.' ‘On that day,' declares the LORD of hosts, ‘I will take you, Zerubbabel, son of Shealtiel, My servant,' declares the LORD, ‘and I will make you like a signet ring, for I have chosen you,'” declares the LORD of hosts.” (Hag 2:18-23) Although the prophecy is specifically for Israel in a time of return and rebuilding after exile, it pinpoints a timetable that runs in the heavenlies, which in turn will affect the earth. The Prophet Haggai's Hebrew name is Chaggai, “my feast.” A chag is an appointed time, usually marked by a feast. While Chaggai prophesies of the time when Chanukkah will occur in the epoch of the Greek leopard beast, it is accepted that Chanukkah was instituted to remember a missed chag of Sukkot (Feast of Tabernacles) because the Temple was not yet cleansed of the abomination that causes desolation, a detail prophesied by Daniel. Sukkot, by the way, was when the Temple was founded, precisely pinpointing Chanukkah, an event that had not yet occurred. That abomination of desolation is not a one-time thing. Each beast kingdom finds a way to do it. There is yet an abomination situated on the Temple Mount. The appointed principalities and powers that rule from the heavenlies were adjusted, shaken out of the way to accommodate the returned status of the Jews from Babylonian captivity and the cooperation of Medo-Persia in the transition. This shaking of principalities and powers is also described in the Book of Revelation, a sign that the twelve tribes have repented, returned, and are ready to take up their appointed control of the twelve gates of Jerusalem, another way of saying they will judge the earth with the reigning Messiah Yeshua. The timetable is of particular interest to us this year because the first day of Chanukkah (24th/25th of Kislev), as Chaggai prophesied, is a day when the principalities and powers were adjusted. Nothing changed in the visible world immediately, but powers of nations shake in the spiritual domain. The next appointed time after Chanukkah is the 10th of Tevet, the Tenth Month, a fast day instituted to mourn the beginning of King Nebuchadnezzar's Babylonian siege of Jerusalem. It was the beginning of the end for Jerusalem and the First Holy Temple. The 10th of Tevet is considered a “minor” fast day because it is not in the Torah, but in the Prophet Zechariah 8:19:   • “Thus says the LORD of hosts, ‘The fast of the fourth, the fast of the fifth, the fast of the seventh and the fast of the tenth months will become joy, gladness, and cheerful feasts for the house of Judah; so love truth and peace.'”   It is hard to define modern Iran as either Babylon or Persia, especially when it was infused with the Western influence of the third beast Greece during the reign of Alexander. Daniel described the fourth beast Rome as a conglomerate of the kingdoms that had gone before. So are the modern systems of the beast. The bear swallowed the lion. The leopard swallowed the bear. The Roman beast emerged from between the Western Greece bronze beast and the Eastern golden lion and silver bear; Rome swallowed them all, morphing and developing the most effective power tools of each kingdom: military, religion, politics, government, medicine, athletics, arts, philosophy, education...whatever worked. The beast systems work in three stages: ·     Invitation, baiting with things people want ·     Coercion, application of pressure through punishment for non-compliance ·     Death In Iran, the Islamic regime used this exact progression to gain control of a flowering country in the Middle East in 1979. Recognizing that the shah was introducing modern Western technology and changes too quickly for a traditionally conservative nation (think of Marty McFly going from “Earth Angel” to a heavy metal version of “Johnny B. Goode” in under two minutes in Back to the Future), along with too many other historical and political factors to explain short of recommending a reading list, the Islamists baited the youth of the nation, but when the ayatollah took power, it turned into bait-n-switch. When the Iranian people realized it wasn't what they signed up for, it was too late. The compliance squads round up and torture or kill those who object. They repress every rebellion. They persecute the growing underground church. They threaten and imprison the tiny Jewish community still left in the country if they don't speak support for the regime. They imprison, torture, and kill women who don't wear the hijab. That's how the beast works. But today, the beast shakes.   If you are unfamiliar with the Biblical calendar, the beast kingdoms of Daniel's prophecy, or how principalities and powers exert influence over the earth, we have the following available on YouTube, and our Creation Gospel workbook classes will help establish a good foundation for understanding the Biblical feasts and calendar. To enroll, scroll down. The Fast of Tevet A Concise History of the Beast Principalities and Powers Part One Principalities and Powers Part Two Perhaps next week, we can speak more to the abomination that causes desolation and Dobiel, the Prince of Persia who is thought to have fought Gabriel.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Months in the Jewish calendar consist of either 29 or 30 days. When a month continues for 30 days, two days of Rosh Hodesh are observed – on the 30 th day of the month, and on the first day of the next month. Most months are consistent, having the same number of days each year. There are, however, a small number of months that fluctuate, as they sometimes have 29 days and sometimes 30. One such month is Heshvan. If a boy was born on the 30 th of Heshvan in a year when it had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, then he becomes a Bar-Misva on the first day of Kislev. One might have thought that we define this boy's birthday as the day prior to the first of Kislev, such that he becomes a Bar-Misva on the 29 th of Heshvan. But this is not the case. We instead view him as having been born on Rosh Hodesh Kislev, and so he becomes Bar-Misva on the only day of Rosh Hodesh Kislev in the year of his Bar-Misva – namely, the first of Kislev. The Poskim dispute the Halacha in the reverse case, when a boy was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there are two days of Rosh Hodesh Kislev in the year of his Bar-Misva. The Misha Berura and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) approvingly cite the view of the Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) that the boy in this case becomes a Bar-Misva on 30 Heshvan, the first day of Rosh Hodesh. According to this opinion, we view the boy as having been born on the day after the 29 th of Heshvan, and thus in a year when Heshvan extends for 30 days, his birthday is the 30 th of Heshvan. Rav Meir Mazuz (1945-2025), however, disagreed. In his view, since the boy was born on the first of Kislev, this date is his birthday, and so he becomes Bar-Misva on this date irrespective of how many days the previous month had. Even if there are two days of Rosh Hodesh in the year of his Bar-Misva, he does not become a Bar-Misva until the date of his birth – the first of Kislev. Hacham David Yosef, in Halacha Berura, ruled that the boy in this case should observe the stringencies of both opinions – meaning, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev. Summary: If a boy was born on the 30 th of Heshvan in a year when Heshvan had 30 days, and Heshvan in the year of his Bar-Misva has only 29 days, he becomes a Bar-Misva on the first of Kislev. If he was born on Rosh Hodesh Kislev in a year when Heshvan had only 29 days, and there was thus only one day of Rosh Hodesh, but Heshvan in the year of his Bar-Misva has 30 days, it is unclear when he becomes a Bar-Misva. Therefore, he should ensure to observe all the Misvot already on the 30 th of Heshvan, but should not be counted toward a Minyan until the first of Kislev.

Yom Shabbat Service - 30 Kislev, 5786 / December 20, 2025   Guest Speaker: Eric Painter   Parshat Miketz - At the end   Torah: Genesis 41:1 - 44:17 Haftarah: Zechariah 2:14 - 4:7

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

The Gemara raises two difficulties with the conclusion that earthenware vessels can be koshered by placing fire inside them. First, why does the Torah command that earthenware vessels in which sanctified meat was cooked must be broken, if they could simply be put into a kiln? The answer given is that kilns could not be used in Jerusalem, as they would blacken the walls and mar the beauty of the city. Second, why were the Temple ovens made of metal if earthenware ovens could have been used and koshered? The assumption behind this question is flawed, since the ovens needed to serve as a sanctified vessel in certain cases (such as the two loaves on Shavuot and the showbread), and sanctified vessels cannot be made of earthenware. Rav Yitzchak bar Yehuda left the study hall of Rami bar Hama and joined that of Rav Sheshet. Rami bar Hama was offended, assuming Rav Yitzchak sought greater honor. Rav Yitzchak explained that he had not received satisfactory answers from Rami bar Hama, who relied on logical reasoning rather than tannaitic sources. Rami bar Hama challenged Rav Yitzchak to send him a question, promising to answer with a tannaitic source. Rav Yitzchak asked about merika and shtifa (scouring and rinsing) of a vessel in which only part was used for cooking sacrificial items: does the entire vessel require cleansing, or only the part that was used? Rami bar Hama answered logically that only the part used requires cleansing, as in the case of blood on clothing. Rav Yitzchak rejected this reasoning and cited a braita proving the opposite, thereby refuting Rami bar Hama completely. Rabbi Yehuda and Rabbi Shimon disagree about whether the requirement of merika and shtifa applies to both kodshei kodashim and kodashim kalim, or only to kodshei kodashim. From where do they derive this distinction? They both agree that merika and shtifa do not apply to truma. The Gemara raises a challenge to this from a braita, and three answers are offered.

Rabbi Tarfon and the Rabbis disagree about whether merika and shetifa of metal utensils that were used for cooking sacrificial meat are necessary daily during the holidays, or whether on the holidays one also needs to perform it only after the holiday ends. What is the basis of Rabbi Tarfon's position to be lenient on the holiday? The time for performing merika and shetifa is after the time for eating the sacrifice has passed. From where is this derived? Rebbi and the Rabbis disagree about whether merika and shetifa are both done with cold water, or whether merika is with hot water and shetifa with cold. Even according to Rebbi, who holds that both are with cold water, one would still be required beforehand to boil the pot with hot water to remove the taste of the meat that has now become notar, left beyond the time the sacrifice can be eaten. If mixtures of an offering are cooked together with those of another offering of a different status, or with non-sacred food, the food takes on the status of the more severe offering, as stated in Vayikra 6:20. This law is only applicable if flavor is imparted. The details of this law are analyzed. A question is asked: why does the positive commandment to eat sacrificial meat not override the negative commandment not to eat disqualified meat? Rava answers that this principle does not apply in the Temple. Rav Ashi answers that there is both a negative and a positive commandment not to eat the meat, which is why the positive commandment to eat it does not override. The verse relating to this law is mentioned in the context of the sin offering. From the verse in Vayikra 7:37, which mentions various different offerings, the sages learned that the laws of each type apply to all the other types as well. From the sin offering in that verse, they derive that this law applies to all sacrifices. What is derived from the other words in that verse?   

In this episode of Behind the Bima, Rabbi Efrem Goldberg sits down with Congressman Randy Fine, one of the most outspoken defenders of the Jewish people and the State of Israel in American politics today.This episode is sponsored by Eli & Eva Genauer in observance of the Yahrzeit of his grandfather, Moshe Yehuda ben Binyomin HaLevi Genauer, on the 8th of Kislev.Congressman Fine shares the powerful story behind his decision to wear a kippah every day on the floor of the U.S. House of Representatives, becoming the first member of Congress in history to do so. What began as a conversation with his teenage son became a defining public statement of Jewish pride at a time when many feel pressure to hide.The conversation explores:Standing visibly Jewish in an era of rising antisemitismThe personal cost—and responsibility—of moral clarityGrowing up Jewish in Kentucky and confronting hate early in lifeFlorida's role as one of the safest states in America for JewsSchool choice, Jewish day school security, and public policyIsrael after October 7 and the changing political landscapeLeadership, courage, and the price of speaking plainlyThis is a candid, unscripted discussion about identity, responsibility, and what it means to lead as a Jew in historic times... exactly the kind of conversation Behind the Bima was created to host.

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The same issue raised on the previous page regarding laundering vessels removed from the Azara is now applied to breaking earthenware vessels and performing merika (scrubbing) and shetifa (rinsing) of metal vessels. If these vessels are punctured and lose their status as valid utensils, how can the mitzva of breaking or cleaning them be fulfilled? Reish Lakish teaches how to handle a priestly garment that becomes impure, since it cannot be torn. Rav Adda bar Ahava challenges his suggestion, but the Gemara resolves the difficulty. The Gemara raises a difficulty with the obligation of laundering: how can blood be laundered in the Azara if Rav Nachman, quoting Raba bar Avuha, rules that blood of a sin offering and stains from nega'im require cleansing with the seven prescribed detergents, one of which is urine? According to a braita, urine may not be brought into the Temple. The resolution is to bring the urine mixed with saliva (rok tafel). The Mishna teaches that vessels in which sacrificial meat was cooked, or into which boiling liquid was poured, require merika and shetifa, whether from kodashei kodashim or kodashim kalim. Rabbi Shimon disagrees, exempting kodashim kalim from this requirement. A braita explains that the words in the verse in Vayikra 6:21, "that which was cooked in it," extend the law to include pouring boiling liquid into a vessel. Rami bar Chama raises the question of whether meat suspended in the air of the oven counts as cooking for the purposes of requiring breaking the oven. Rava brings a source to answer this question, but it is rejected. A statement of Rav Nachman in the name of Raba bar Avuha is also cited to answer the question, but it too is rejected. A practical case is cited where an oven was plastered with fat, and Raba bar Ahilai forbade eating bread baked in it forever, lest one come to eat it with dairy dip (kutach). This ruling is challenged by a braita that prohibits kneading dough with milk or plastering an oven with fat, but allows use once the oven is reheated (as koshering removes the flavor). Raba bar Ahilai's ruling is therefore rejected. Ravina asks Rav Ashi why, if Raba bar Ahilai was refuted, Rav ruled that pots on Pesach must be broken. Rav Ashi explains that Rav understood the braita to be referring to metal vessels. Alternatively, one can distinguish between earthenware ovens, whose heat is on the inside (so koshering works), and earthenware pots, which are heated from the outside and cannot be properly koshered.

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Study Guide The Gemara examines the debate between Rabbi Elazar and Rabbi Yehuda regarding whether leather garments stained with blood from a sin offering require laundering. A braita cites verses in the Torah as the source for each position, with the disagreement hinging on how to interpret the term "beged." Rabbi Yehuda understands "beged" to include any material potentially capable of receiving impurity, while according to Rabbi Elazar it includes sackcloth and other types of clothing that are actually susceptible to impurity. Abaye and Rava identify three practical differences that emerge from their interpretations. Another braita establishes that only the specific area of a garment where blood lands requires laundering, not the entire garment. The Gemara then derives from the Mishna that hides are subject to laundering, but cites a conflicting source related to Shabbat observance, which rules that rinsing a hide with water is not considered laundering. Abaye resolves the contradiction by attributing one view to the Rabbis and the other to "others," who include hides in laundering. Rava challenges this, citing verses that explicitly mention leather, and concludes that the distinction lies between soft and hard hides. After raising two difficulties with his own explanation, Rava proposes a third approach: differentiating between scrubbing, which constitutes laundering, and merely pouring or soaking with water, which does not. The Gemara then cites a braita deriving from verses that laundering, breaking earthenware vessels, and rinsing copper vessels must all be performed in the Azara. The Mishna rules that laundering is the only stringency unique to the sin offering compared to other offerings, though the Gemara questions this in light of other possible stringencies. The Mishna further teaches that if a garment with blood, an earthenware vessel, or a copper vessel in which meat was cooked leaves the Azara and becomes impure, the impurity must first be removed - by tearing, making a hole, or otherwise invalidating the vessel - and then the item is returned to the Azara to be laundered, broken, or rinsed. Ravina challenges the ruling that an impure garment is torn outside and then laundered inside: if tearing removes its status as a garment, how can the obligation to launder be fulfilled? The Gemara clarifies that the case refers to tearing along the length without splitting it into two pieces, which is sufficient to remove impurity while still leaving it with the status of a garment for laundering.    

Study Guide Rami bar Hama asks Rav Chisda whether blood that splashes onto a garment already impure requires laundering. Rav Huna son of Rav Yehoshua explains that the question hinges on whether laundering is unnecessary only when impurity and disqualification occur sequentially, or even when they occur simultaneously. Rav Chisda connects the issue to a dispute between Rabbi Elazar and the rabbis regarding the status of mei chatat that became impure, as interpreted by Abaye. To clarify Abaye's understanding, the Gemara presents a broader disagreement among Raba, Abaye, and Rava about the nature of the disagreement between Rabbi Elazar and the rabbis. A braita teaches that only blood fit for sprinkling requires laundering, excluding blood already disqualified. Rabbi Akiva rules that blood which had a moment of fitness and was later disqualified does require laundering, while Rabbi Shimon maintains that disqualified blood never requires it. The Mishna rules that blood splashed from the neck of the animal, or from the altar's corner or base, does not require laundering, nor does blood spilled on the floor and later gathered, since only blood received in a vessel and fit for sprinkling requires laundering. Two braitot are cited to demonstrate how these laws are derived from verses in the Torah. The Gemara further clarifies that the requirement of being "capable of sprinkling" excludes cases where less than the requisite measure was received in each vessel. Rava explains that this principle is rooted in a drasha on the verse in Vayikra 4:6. After presenting several drashot on the different words of that verse, the Gemara analyzes them both in relation to one another - explaining why each was necessary - and in relation to other statements. The Mishna continues with blood splashed on the hide: before flaying it does not require laundering, but after flaying it does. Rabbi Elazar limits laundering to the place of the blood and only where the material is susceptible to impurity. A braita extends laundering obligations to garments, sackcloth, and hides, and specifies that laundering, breaking of earthenware vessels, and rinsing of copper vessels must all be performed in a sacred place. Laundering is a stringency unique to the sin offering compared to other kodshei kodashim.

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www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

Shmuel holds that, according to Rabbi Akiva, wine may be brought as a voluntary offering, with the wine sprinkled on the altar. However, a braita records that Rabbi Akiva maintained the wine was poured into cups at the top of the altar, which raises a difficulty for Shmuel's position. The Gemara resolves this by explaining that Shmuel follows Rabbi Shimon, while the braita reflects Rabbi Yehuda's view regarding whether one is liable for an act intended for one purpose that incidentally results in a prohibition - even when one has no interest in the prohibited outcome (davar sh'aino mitkaven). In this case, pouring wine on the altar partially extinguishes the fire, which is forbidden by Torah law, though the intention is not to extinguish it. A further difficulty is raised: Shmuel himself rules like Rabbi Yehuda in prohibiting extinguishing a wood coal found in the public domain. This is resolved by distinguishing between the two cases. Shmuel aligns with Rabbi Shimon regarding davar she'eino mitkaven (an act intended for one purpose that incidentally results in a prohibited action), but with Rabbi Yehuda regarding melacha she'eina tzricha l'gufa (performing a forbidden action not for its typical purpose). If the blood of a sin offering is sprinkled on a garment before the blood is presented on the altar, that garment requires laundering in the Azara. This applies both to sin offerings brought on the outer altar and those brought on the inner altar, but not to bird sin offerings. This distinction is derived from a drasha on Vayikra 6:18, which both expands and limits the law. Why are bird offerings excluded while inner sin offerings are included? Three answers are given. Two questions were asked about bird sin offerings. The answer to the second was supplied from a braita related to this topic, but ultimately both questions remain unresolved. Levi asked whether blood that transferred from one garment to another also requires laundering. Rebbi answers that it does and explains the reasoning.  

Discover the Kabbalistic meaning behind Chanukah and why its eight days are considered one of the most powerful windows for spiritual transformation and miracles. In this episode, we explore how the unique light revealed during Chanukah can help you break limiting patterns, clear internal blocks, and ignite clarity, purpose, and renewal.Learn practical tools to tap into the energy of these eight days so you can elevate your consciousness, attract miracles, and accelerate your spiritual growth in your daily life. This is a simple, powerful guide to making the most of the Chanukah energy and awakening the light within you.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni.Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Stream Chanukah candle lighting, kabbalsitic meditations and miracle consciousness with us: https://bit.ly/3MGYq7b Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

Does it prophecy the Maccabean Wars? The Messianic Wars? The current situation in Syria and the Middle East?

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

How can one small spark of faith unlock miracles, expansion, and divine timing? Cathy shares the Kabbalistic wisdom of Kislev - the sacred Month of Miracles - to reveal why this Sagittarius season is the time to aim higher than you thought possible, how the tiniest shift in belief can open massive doors of abundance, and how identity, intention, and inspired action will activate your ability to wildly manifest like never before.- Sign up for Cathy's 14-Day Manifestation Challenge cathyheller.com/challenge- Join Cathy's membership This Abundant Life cathyheller.com/life- Check out our pay-what-you-want workshops cathyheller.com/workshops- Get Cathy's book (now available in paperback!) cathyheller.com/book

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

This week offers us an opportunity to embrace the most sensitive and transformative spiritual assignments we face: the fractures within our soul family. Through the lens of ancient Kabbalistic wisdom and real-life therapeutic insight, we dive into the deeper purpose behind the conflicts, estrangements, and emotional turbulence that arise in our closest relationships.Together, we examine why the most difficult people in our lives are often the very channels through which our greatest blessings are meant to flow—and how pushing them away can unintentionally cut us off from the light we're seeking. Our conversation uncovers a profound spiritual framework for understanding conflict, repair, and the divine design behind the relationships we're tempted to reject.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and special guest, @DrRachelGlik. Dr. Rachel Glik is a psychotherapist, a student and teacher at the Kabbalah Centre and the author of “A Soulful Marriage: Healing Your Relationship with Responsibility, Growth, Priority, and Purpose.” Watch LIVE Sundays at 10 am PT / 1pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts. Find out more about our work, dig into our archives, and send us a message at www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

www.dailybreadmoms.com Now coming to busy moms all over the world as a daily podcast! Daily Bread follows the weekly Torah Portion, one part each day, together with a healthy balance from the rest of Scripture — all in one year. More than just a one-year Bible reading plan, Daily Bread is designed as a journal, with a comprehensive Hebrew calendar. To support the podcast - www.patreon.com/dailybreadmoms Check out the Daily Bread Torah Class, LIVE from Israel! Join anytime. larsenarson.com/torah The Journals are available here: arielmedia.shop/

What if the biggest force holding you back is hiding in plain sight—inside your own thoughts, reactions, and excuses?This week's episode dives into one of the most transformative Kabbalistic teachings: recognizing and overcoming the “shadow,” the inner opponent that disguises itself as your voice, your logic, and even your comfort.In this deeply practical and eye-opening conversation, we explore how the opponent blinds us, tricks us, and keeps us from connecting to our soul's power. With clear tools, revealing examples, and the spiritual energy of the week supporting heightened awareness, you'll learn how to expose the subtle inner lies that drain your peace, dim your potential, and derail your purpose. In this episode, you'll learn:• How the opponent disguises itself and manipulates your thoughts• Why discomfort is often a divine compass pointing toward your purpose• The link between emotional disturbance and hidden internal sabotage• How to shift from judgment and avoidance to clarity and empowerment• The key to reclaiming your peace, potential, and spiritual strengthWhen you learn to identify the voice that keeps you small, stuck, or reactive, you reclaim the power to rise, choose differently, and access the miracles meant for you. This is a week to see clearly, act courageously, and step into the next level of who you came to this world to be. 

This episode offers a powerful reminder that our greatest growth often begins in the moments we'd rather avoid—the uncertainty, the confusion, the not-knowing. According to Kabbalah these uncomfortable spaces are actually invitations to rise to a higher level of awareness. You'll discover why the unknown is not a sign that something is wrong, but a sacred opening for clarity, trust, and transformation.With relatable stories and practical tools, this conversation reframes fear, doubt, and delay as catalysts for miracles. It explores how to shorten difficult processes, how to recognize the “ladder” to your next level when life feels darkest, and how to shift from control to curiosity so you can receive the guidance already being offered to you.A grounding, encouraging, and illuminating guide for anyone navigating a transition, seeking clarity, or learning to trust the journey—even when the next step is not yet visible. Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and @EitanYardeni. Watch LIVE Sundays at 10 am PT / 1pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.