Podcasts about Korban

The Parsha has the story of Pesach Sheini, where those who were tamei mes on Pesach complained that they missed the chance to bring the Korban, and Moshe asked Hashem and was told they could make it up on 14 Iyaar. Rav Chaim Shmuelevitz asked why Hashem made them ask first, why not just teach it to Moshe initially? Some ideas from the Ramban and the Ramchal about Tefilah and why we need to ask in order to receive.Have a good Shabbos

Upacara pemakaman enam anggota keluarga sipil yang tewas akibat serangan udara militer Israel di Kota Al-Marwaniya, Distrik Sidon, diwarnai isak tangis mendalam oleh warga Kota Al-Wardaniyeh, Lebanon Selatan. Para korban jiwa tersebut meliputi seorang wanita dan dua anak-anak yang ditegaskan oleh pihak keluarga tidak memiliki senjata serta tidak berafiliasi dengan kelompok Hizbullah maupun faksi lainnya. Berdasarkan data Kementerian Kesehatan Lebanon, jumlah korban tewas telah mencapai 3.516 orang dan lebih dari 10.000 lainnya luka-luka sejak eskalasi meningkat pada awal Maret. Kendati Presiden Amerika Serikat Donald Trump telah mengumumkan pembaruan gencatan senjata, militer Israel menegaskan akan tetap melanjutkan operasi militer terhadap target-target di wilayah Lebanon Selatan.

Wakil Gubernur DKI Jakarta Rano Karno meninjau langsung para korban kebakaran di Kelurahan Kebon Kosong, Jakarta Pusat. Dalam kunjungannya, Rano menyapa warga dan menghibur anak-anak yang berada di tenda pengungsian pascakebakaran yang terjadi pada Senin malam.

onis Pengadilan Militer Tinggi I Medan untuk Sersan Satu Riza Pahlivi dalam kasus kematian seorang pelajar SMP inisial MHS di Medan, Sumatera Utara menuai sorotan. Vonis juga tidak menjatuhkan sanksi pemecatan terhadap Rizs Pahlivi yang diduga melakukan penganiayaan saat membubarkan tawuran pada 24 Mei 2024 lalu. Korban yang saat itu hanya melintas di lokasi tawuran sempat ditangkap dan diduga mengalami penganiayaan di sejumlah bagian tubuhnya sehingga korban meninggal dunia. Bagaimana menanggapi vonis tersebut? talk Pakar Hukum Pidana Abdul Fickar Hadjar

Turismo Rojo, Abusao Rugbier, Escuela tanquista, Rattenplague Alert, Salchichas Falus. 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The Shulhan Aruch (Orah Haim 1:5) writes that it is commendable to recite each morning the sections in the Torah – in the beginning of Sefer Vayikra – that speak of each of the Korbanot. People who follow this custom recite the sections discussing the Ola, the Minha, the Shelamim, the Hatat and the Asham. This custom is based on the notion developed by the Midrash that by reciting the verses that speak of a certain Korban, we are considered as having offered that Korban, and this is how we can attain atonement even without a Bet Ha'mikdash. Nevertheless, our custom is not to recite these sections in the Torah. It has been explained that we do not follow this practice because we instead recite the Mishnayot of Ezehu Mekoman – the fifth chapter of Masechet Zevahim – which briefly goes through the procedure for each kind of sacrifice. As discussed in previous installments, we do recite the section in the Torah discussing the Tamid – the daily sacrifice which was offered each morning and afternoon in the Bet Ha'mikdash. We do not, however, recite the sections in the Torah dealing with the other sacrifices. The Shulhan Aruch writes that after reciting the section from Torah of each of the sacrifices, one should recite a prayer asking G-d to regard his recitation as the actual offering of that sacrifice. Those who recite these sections add the prayer after the voluntary sacrifices – the Ola, Minha and Shelamim – but not after the Hatat (sin-offering), which cannot be brought voluntarily. The Hatat is offered only in very specific circumstances where atonement through the offering of this sacrifice is required, and it cannot be offered voluntarily. The Shulhan Aruch explains that those who follow this custom read the section of Hatat in case they have committed an act requiring this sacrifice, but they should not add the prayer asking that it be considered as the actual offering of the sacrifice, since they do not know for certain that they are required to bring this sacrifice. As for the Asham (guilt-offering), the Shulhan Aruch brings two opinions. Some maintain that since the Asham – like the Hatat – is brought only in very specific circumstances, the prayer should be omitted, except after the recitation of the Asham Talui – the Asham brought in situations where one is unsure whether he committed an offense requiring a Hatat. This sacrifice may be brought even if there is a remote possibility that it is required, and so it is valid to ask Hashem to accept the recitation of this section as though the sacrifice was actually offered. Others maintain that this prayer may be recited even after the section discussing other Asham sacrifices. The Shulhan Aruch writes that the first opinion seems more correct. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if one wishes to observe this practice, he should recite these sections of the Torah after the Amida prayer. He explains that the recitation of the Amida functions as the offering of the daily Tamid sacrifice, and no sacrifice may be offered before the offering of the morning Tamid. Therefore, one must not recite these sections – which are recited in lieu of the offering of the sacrifices – before he recites the Amida. This opinion appears to contradict the justification mentioned above for our custom to not recite the sections in the Torah – that we instead recite the Mishnayot of Ezehu Mekoman. According to the Hida, it would seem, we are not permitted to recite Ezehu Mekoman before the Amida as a substitute for the actual offering of the sacrifices. It stands to reason that since, as mentioned, we recite the section of the Tamid before Ezehu Mekoman, the reading of the Tamid is considered as our offering of the Tamid sacrifice, well before the recitation of the Amida. We are thus justified in then reciting Ezehu Mekoman, which counts as the offering of the other sacrifices. Although we do not follow this custom brought by the Shulhan Aruch, nevertheless, this discussion is important as it underscores for us the significance of the Korbanot section. As we have seen, the Poskim took this recitation very seriously, viewing it as being actually considered as though the sacrifices have been offered. By reciting the Korbanot each morning, we truly have the opportunity to access the power of the sacrifices even though we do not yet have the Bet Ha'mikdash.

Seorang pendaki perempuan asal Malaysia mengalami insiden serius saat turun dari Puncak Gunung Rinjani menuju Pelawangan Dua Sembalun pada Senin 25 Mei. Korban dilaporkan terjatuh dan mengalami cedera berat hingga tidak mampu bergerak, sehingga harus dievakuasi oleh tim porter dan guide setempat.

Empat jenazah penyelam asal Italia yang tewas saat menjelajahi gua bawah laut di Maladewa akhirnya tiba di Bandara Malpensa Milan. Mereka merupakan bagian dari rombongan lima penyelam yang hilang sejak 14 Mei saat menyelam di atol Vaavu Maladewa.

The Korban Ha'tamid was the sacrifice that was offered each day in the Bet Ha'mikdash – one sheep was brought every morning, and a second sheep was brought every afternoon. This sacrifice was required each day, without exception, on weekdays, Shabbat, and all holidays, including Yom Kippur. The unique importance of this sacrifice can be seen in the story told by the Gemara in Masechet Menahot (64b) of the civil war that was waged during the Second Commonwealth, and one side besieged Jerusalem. The besieging army would send sheep over the wall into the city each day for the offering of the Tamid, until they were advised that as long the Tamid sacrifice was offered, they would not succeed in taking the city. The next day, they sent a pig instead of a sheep. The Gemara relates that as the pig was being lifted over the wall, the entire Land of Israel shook. Once the Tamid sacrifice was discontinued, disaster befell the nation. Due to the special importance of the Tamid, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his work Rav Pe'alim that if a person arrives late in the synagogue, and does not have enough time to recite the entire Korbanot section (the section about the sacrifices), he should at least recite the verses of the Tamid (as well as the section of the Ketoret). We introduce the recitation of the Tamid with a special "Yehi Rason" prayer asking Hashem to forgive our sins and rebuild the Bet Ha'mikdash so we can again offer the daily Tamid sacrifice. This prayer appears in the Seder Ha'yom (by Rabbi Moshe Ben Machir, 16 th century). Although we generally omit on Shabbat prayers that include requests for forgiveness, we recite this prayer before the Tamid even on Shabbat. After reciting the Tamid section, we recite the section of the Ketoret followed by the paragraph of "Abayeh Hava Mesader" – Abayeh's outline of the entire daily procedure in the Bet Ha'mikdash. We then recite a concluding prayer – "Ribon Ha'olamim" – acknowledging that we are unable to offer sacrifices in the Bet Ha'mikdash because of our sins, and asking that our recitation of the Korbanot section should be accepted as though we actually offered the sacrifices. The Yafeh La'leb (Rav Rahamim Nissim Yitzchak Palachi, Turkey, 1814-1907) notes a passage in the Midrash stating that we will not require the offering of Korbanot in the future. He thus raises the question of why we ask Hashem for the opportunity to again offer sacrifices, if the sacrifices will not be brought in the times of the final redemption. In truth, this question was discussed already by his father, the Leb Haim (Rav Haim Palachi, 1787-1868), who concludes that all the Torah's Misvot – including the sacrifices – will remain binding for all time. The Midrash's comment about the sacrifices in the future needs to be understood, but it is clear that sacrifices will be brought in the times of the third Bet Ha'mikdash.

A verse in the Book of Hoshea (14:3) states, "U'neshalema Farim Sefatenu" – "We will compensate for the cows with our lips." This means that in the absence of the Bet Ha'mikdash, when we are unable to offer sacrifices ("cows"), we can attain atonement with our lips – by reciting the sections of the Torah that discuss the sacrifices, as through this recitation we are considered to have actually brought these sacrifices. The verse mentions cows, even though other animals were also offered as sacrifices. The Ibn Ezra (Spain, 1089-1167) suggests that since the cow is the biggest animal offered as a Korban, the verse specifies this animal, expressing the idea that even the large offerings can be substituted nowadays with our mouths. Others suggest that the reference to cows alludes to the sin of the golden calf, the grievous sin which our ancestors committed that requires atonement. Finally, there are those who explain that this refers to the situation where the entire nation inadvertently commits a severe misdeed based on a mistaken ruling of the Sanhedrin, a situation which requires the offering a cow for atonement ("Par He'alem Dabar Shel Sibur"). The point being made is that we have the opportunity to attain atonement even for grave sins despite the absence of the Bet Ha'mikdash, through the recitation of the sections of the Torah dealing with the sacrifices. A story told in Masechet Shabbat (12b) seems, at first glance, to contradict this concept. The Gemara there discusses the enactment legislated by the Sages that one may not read by candlelight on Shabbat, as he might tilt the lamp to move the oil toward the flame to make it steadier, which would constitute an act of Shabbat desecration. Rabbi Yishmael Ben Elisha felt confident that he would certainly not make the mistake of tilting the lamp, and so he read by the light of a candle on Shabbat. He ended up mistakenly tilting the lamp. After Shabbat, he wrote in his ledger that when the Bet Ha'mikdash would be rebuilt, he would bring an animal as a Hatat (sin-offering) to atone for this inadvertent violation. It seems that Rabbi Yishmael was not able to atone for this misdeed by reciting the section of the Hatat; he needed to actually bring the sacrifice in order to attain atonement. One explanation might be that reading the section of Korbanot (sacrifices) is effective if one never has the opportunity to actually offer the required sacrifice. But if a person has the privilege of living to see the rebuilding of the Bet Ha'mikdash, then he must offer the sacrifice even though he had recited the section in the Torah. By contrast, the Sapihit Bi'dbash (Rav Hiya Pontremoli, Turkey, 1764–1831), citing the Ma'abar Yabok , asserted that a sin committed during the time of the Bet Ha'mikdash is more grievous, and thus necessitates the actual offering of a sacrifice. After the Temple's destruction, sins lack the same level of gravity, and so they can be atoned even with the recitation of the Korbanot. However, this view appears irreconcilable with the Gemara's account of Rabbi Yishmael, who was obligated to bring a sacrifice for an offense committed after the Temple's destruction. Moreover, the Arizal writes that a person must fulfill all 613 Misvot, and so souls will need to be reincarnated and return after the Bet Ha'mikdash is rebuilt so they can fulfill the Misvot that require a Bet Ha'mikdash. This teaching, too, implies that reciting the Korbanot is not considered equivalent to the actual offering of the sacrifices. A more compelling approach was advanced by the Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873), who distinguished between the atonement achieved through the offering of a sacrifice, and the Misva to offer the sacrifice. Reciting the verses that speak of a required sacrifice suffices to atone like that sacrifice, but it does not suffice to satisfy the halachic requirement to bring that sacrifice after committing a misdeed. Therefore, even though Rabbi Yishmael could earn atonement through the recitation of Korbanot, he still bore the obligation to offer a sacrifice when the Bet Ha'mikdash would be rebuilt. Likewise, the Arizal taught that one will have to return after the restoration of the Mikdash to fulfill the Misvot of the sacrifices that could not be fulfilled without a Temple, even though atonement can be achieved even in the absence of the Bet Ha'mikdash, through the reading of Korbanot. One might wonder, then, why we do not read each day the entirety of Parashat Vayikra, which goes through all the different sacrifices which an individual can bring and those which one must bring on certain occasions. If reading about a sacrifice earns a person atonement as though he actually brought the sacrifice, then it would seemingly be recommended to read this entire Parasha each day. Some explain that one attains atonement for his misdeeds through Torah study, and so it is not necessary to read the sections of all the sacrifices every day. Rabbenu Yona (Spain, 1200-1263) writes that when a person makes the decision to perform Teshuba (repentance), he should increase his amount of Torah learning; if he had been accustomed to learning one page a day, then he should learn two pages a day, and so on. This is because Torah study has the ability to erase guilt for one's misdeeds. This is why the blessing in Shemona Esreh in which we beseech G-d to help us repent begins, "Hashibenu Abinu Le'Toratecha" – "Return us, our Father, to Your Torah." As Torah learning is a crucial element of repentance, we ask Hashem to draw us closer to Torah study so we can repent properly. This concept has been understood on the basis of the laws of "Kashering" utensils. The basic principle of "Kashering" is that a non-kosher flavor is expunged from a utensil through the same medium through which it was absorbed. Thus, utensils that were used to cook non-kosher food through direct exposure to fire must be directly exposed to fire to eliminate the forbidden taste so they may become permissible. The Yeser Ha'ra (evil inclination) leads us to sin through the "fire" of forbidden desires, and so we cleanse ourselves from wrongdoing through Torah learning, which is likened to fire. Therefore, some Rabbis explained that it is preferable to immerse oneself in Torah learning to achieve atonement, rather than spend time reading the sections of the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained that reading all the sections of the Korbanot is unnecessary because we recite the chapter of "Ezehu Mekoman," which goes through all the various kinds of sacrifices, and this is sufficient for us to be considered to have offered any sacrifice we are required to bring. Another approach was taken by the Hida (Rav Haim Yosef David Azulai, 1724-1806). We are required to recite 100 Berachot each day, and we also recite each morning Baruch She'amar, which contains eleven expressions that begin with the word "Baruch" (not including the two instances of "Baruch" that begin and end the concluding blessing of Baruch She'amar). These 111 blessings, the Hida writes, correspond to the 111 verses of Parashat Vayikra, and by reciting them we are considered to have recited all of Parashat Vayikra. This discussion underscores for us the importance of reading the Korbanot section each morning. As we have seen, this recitation is not simply an admirable and worthwhile practice; it actually provides us with atonement as though we brought the sacrifices in the Bet Ha'mikdash. Therefore, one should make every effort to arrive on time in the synagogue so he can recite this section and reap the great benefits that it offers.

Dadan tidak pernah menyangka, hari yang awalnya terasa biasa justru berubah jadi hari paling menghancurkan dalam hidupnya.Sahabat yang selama ini selalu ada di sampingnya tewas dalam tragedi tawuran, dan sejak saat itu hidup Dadan tidak pernah benar-benar tenang. Bukan cuma karena kehilangan, tapi juga karena ada rasa bersalah yang terus menempel, seolah hari itu belum pernah benar-benar selesai.Bagaimana kisah selengkapnya?Simak video berikut, jangan lupa berikan like dan komentarnyaCopyright 2026, Lentera Malam

Polisi berhasil menangkap pelaku dugaan penyekapan dan pemerkosaan terhadap seorang mahasiswi di Makassar saat hendak melarikan diri ke Surabaya. Dari hasil penyelidikan, pelaku diduga menjebak korban menggunakan modus lowongan kerja palsu yang disebarkan melalui media sosial, lalu menyekap dan melakukan kekerasan seksual di sebuah rumah kontrakan. Bagaimana kronologi penangkapan pelaku dan pengungkapan kasus ini? [Talk] : Kapolrestabes Makassar, Kombes Pol Arya Perdana

Pendiri pondok pesantren di Jepara berinisial AJ (60) resmi ditetapkan sebagai tersangka dan ditahan polisi dalam kasus dugaan pemerkosaan terhadap seorang santriwati berusia 18 tahun. Dalam menjalankan aksinya, pelaku diduga menggunakan modus ijab kabul sepihak atau nikah batin.Keluarga korban kini mengajukan restitusi ke Lembaga Perlindungan Saksi dan Korban atau LPSK, menyusul penahanan tersangka oleh Polres Jepara. LPSK memastikan perlindungan dan pendampingan terhadap korban akan terus diberikan hingga proses persidangan berlangsung.Kasus ini kembali menjadi sorotan terkait pentingnya perlindungan santri dari kekerasan seksual di lingkungan pendidikan berbasis keagamaan.Simak pembahasannya bersama Wakil Ketua LPSK, Wawan Fahrudin.

Seorang anggota Polda Lampung, Brigadir Polisi Arya Supena, tewas setelah ditembak pelaku pencurian sepeda motor di sebuah toko oleh-oleh di Jalan Pagar Alam, Labuhan Ratu, Bandar Lampung.Menurut Kapolda Lampung Helfi Assegaf, korban memergoki pelaku yang sedang mencoba mencuri motor milik karyawan toko. Saat ditegur, pelaku melawan dan langsung menembakkan senjata api ke arah korban hingga mengenai bagian kepala.Pelaku disebut berjumlah dua orang dan sempat menodongkan senjata kepada warga di sekitar lokasi sebelum melarikan diri.Korban sempat mendapatkan perawatan di Rumah Sakit Bhayangkara Polda Lampung, namun nyawanya tidak tertolong. Hingga kini polisi masih melakukan pengejaran terhadap para pelaku.

Serangan udara Israel di Gaza Jumat malam menghancurkan rumah warga, melukai anak anak, dan membuat kamp pengungsi Shanti porak poranda, warga marah karena gencatan senjata yang dilanggar, rumah sakit Shifa menangani korban luka

4 - A kutatások szerint a fejlett országokban élők boldogságszintje átlagosan 47,2 éves korban éri el a mélypontját by Balázsék

Kasus kekerasan dan kejahatan seksual di lingkungan pendidikan kembali memantik perhatian publik. Ironisnya, ruang yang seharusnya menjadi tempat aman untuk belajar dan tumbuh justru berubah menjadi lokasi terjadinya pelecehan hingga kekerasan seksual, baik di sekolah, kampus, hingga lembaga pendidikan berbasis asrama. Korban bukan hanya mengalami trauma fisik dan psikis, tetapi juga kerap menghadapi tekanan sosial, intimidasi, bahkan kesulitan mendapatkan keadilan.Situasi ini memunculkan pertanyaan besar: mengapa kasus serupa terus berulang? Apakah sistem pengawasan di lingkungan pendidikan masih lemah? Bagaimana peran sekolah, kampus, keluarga, dan pemerintah dalam mencegah serta menangani kasus kejahatan seksual? Dan sejauh mana regulasi serta mekanisme perlindungan terhadap korban sudah berjalan efektif?Dalam podcast kali ini, kami membahas darurat kejahatan seksual di lingkungan pendidikan dan berbagai langkah yang perlu dibenahi, mulai dari pendidikan seksual yang tepat, penguatan sistem pelaporan, perlindungan korban, hingga penegakan hukum yang tegas agar lingkungan pendidikan benar-benar menjadi ruang aman bagi semua.TALK :: Anggota Komisi X DPR RI, Furtasan Ali Yusuf & Sosiolog Universitas Katolik (Unika) Soegijapranata Semarang, Hermawan Pancasiwi

Kepala Dinas Perempuan dan Anak Provinsi Jawa Tengah, Dra. Ema Rachmawati, M.Hum. : "Dinas Pemberdayaan Perempuan, Perlindungan Anak, Pengendalian Penduduk, dan Keluarga Berencana (DP3AP2KB) Provinsi Jawa Tengah membuka posko aduan bagi korban kekerasan seksual di pondok pesantren Ndholo Kusumo di Pati. Hingga kini baru 1 Korban yang melapor".

Gunung Api Dukono di Halmahera Utara Maluku Utara mengalami erupsi pada Jumat pagi dengan kolom abu vulkanik mencapai 10 ribu meter. Sejumlah wisatawan lokal dan mancanegara dilaporkan terjebak di jalur pendakian dan satu orang dikabarkan meninggal dunia. Tim SAR gabungan bersama Polres Basarnas dan BPBD masih melakukan proses evakuasi di lokasi.

Enam belas kantong jenazah korban kecelakaan maut antara Bus Antar Lintas Sumatera (ALS) dan truk tangki pengangkut bahan bakar minyak di Kabupaten Musi Rawas Utara tiba di Rumah Sakit Bhayangkara Moh Hasan, Polda Sumatera Selatan.

Keluarga Korban Laka Maut Bus vs Truk BBM Mulai Datang ke Posko DVI! - Headline News Edisi News MetroTV 75247

Sejumlah insiden transportasi umum yang terjadi dalam waktu berdekatan dan menelan korban jiwa kembali mengguncang kepercayaan publik terhadap sistem keselamatan di Indonesia. Mulai dari kecelakaan bus antarkota, kereta api, hingga insiden di perlintasan, semuanya memunculkan pertanyaan besar: ada apa dengan transportasi umum kita?Peristiwa-peristiwa ini bukan sekadar kebetulan, melainkan alarm keras bahwa masih ada celah serius dalam pengawasan, standar operasional, hingga kondisi armada dan infrastruktur. Faktor kelelahan pengemudi, kelayakan kendaraan yang luput dari uji rutin, hingga lemahnya disiplin di lapangan menjadi kombinasi yang berbahaya.Di sisi lain, tingginya mobilitas masyarakat tidak selalu diimbangi dengan peningkatan kualitas layanan dan keselamatan. Regulasi memang ada, tetapi implementasi dan penegakannya kerap belum maksimal. Hal ini menuntut evaluasi menyeluruh, bukan hanya reaktif setiap kali terjadi kecelakaan.Momentum ini seharusnya menjadi titik balik bagi pemerintah, operator, dan seluruh pemangku kepentingan untuk memperkuat sistem transportasi yang lebih aman, terintegrasi, dan berorientasi pada keselamatan penumpang. Karena pada akhirnya, transportasi publik bukan sekadar alat mobilitas, tetapi juga menyangkut nyawa manusia yang harus dilindungi.TALK :: Sekjen DPP Organda, Kurnia Lesani Adnan & Sosiolog Universitas Katolik (Unika) Soegijapranata Semarang, Hermawan Pancasiwi

Kecelakaan Maut Argo Bromo Anggrek di Bekasi Timur yang menabrak KRL ini mengakibatkan banyak korban yang berjatuhan.

POR QUE EN EL KORBAN PESAJ HAY UNA SEGUNDA OPORTUNIDAD? by Rab Shlomo Benhamu

The Gemara in Menachos 68b discusses a question Rav Tarfon asked in the Beis Midrash: why is a korban brought before the Omer passul while one brought before the shtei halechem, while not allowed, is kasher. After Yehuda bar Nechemia gave the correct answer, with a big smile, Rabbi Akiva told Yehuda that he'd be shocked if he would live out the year. And he didn't.This Shiur is a mix of Halacha and Hashkafa. First it analyzes the difference between a Korban brought before the Omer and one brought before the shtei halechem. Then it analyzes the story of Rabbi Akiva and Yehuda Ben Nechemia, and explains why he was deserving of death.

Polda Riau telah menangkap empat pelaku pembunuhan seorang ibu rumah tangga di Kota Pekanbaru bernama Dumaris Denny Waty Sitio. Korban meninggal dengan luka parah dibagian kepala akibat dipukul oleh benda tumpul ( balok ) oleh salah satu pelaku. Diantara pelaku yang tertangkap camera CCTV, memiliki hubungan keluarga dengan korban . Sejauh ini motif sementara para pelaku adalah menguasai harta korban. Apakah mereka yang ditangkap merupakan pelaku utama..? Talk: Kepala Bidang Hubungan Masyarakat (Kabidhumas) Polda Kepulauan Riau (Kepri) Kombes Pol. Zahwani Pandra Arsyad, S.H., M.Si.

The Korban Haomer Comes From Se'orim (Emor 5786)

Viral di media sosial aksi preman Tanah Abang yang bikin geleng-geleng kepala, seorang pedagang bakso jadi korban mangkuk dagangannya di pecahkan hanya karena tidak langsung memberi jatah yang diminta.

התוכן ביאור תביעת "האנשים אשר היו טמאים לנפש אדם" ממשה רבינו – "אנחנו טמאים לנפש אדם, למה נגרע לבלתי הקריב את קרבן ה' במועדו בתוך בנ"י" (וכתוצאה מזה – ניתנה פסח שני): קרבן פסח, אף שמצד אחד הוצרך כאו"א להקריבו, אבל כולם היו צריכים להקריבו ביחד באותו זמן ומקום (קרבן ציבור), ומכיון שהקב"ה הטביע בעולם שחייב להיות שמבין מליוני בנ"י באותו יום יהיו אלו שיסתלקו מן העולם ויהיו אנשים שיהיו מוכרחים להטמא להם – איך יכול הוא לתבוע מהם להקריב קרבן בשעה שאסור להם, ויחסר להם קיום מצוה זו?! וטענתם התקבלה. וההוראה: אפי' אם נדמה ליהודי שקיימת סתירה בין מה שה' תובע לקיים מצוות ולהתמסר לחינוך הילדים וכו' להמציאות עפ"י טבע שהרבה שעות ביום חייב ללכת לענינים אחרים וכו' – הנה אם יהודי רוצה באמת לקיים את המצוות "בתוך בנ"י" וכו', נותן לו ה' את האפשריות. משיחת יום א' פ' בחוקותי, י"ד אייר, פסח שני ה'תשכ"ה, להמשתתפות בהכינוס של אגודת נשי ובנות חב"ד תחיינה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=30-04-2026 Synopsis To explain the argument of the men who were impure and said “Why should we be excluded from offering up Hashem's sacrifice in its appointment time among the Jewish people”: The korban Pesach is unique in that, on the one hand it was brought by every individual, but on the other hand, all the people brought it together at the same time and in the same place, like a communal offering. Being that Hashem made the world in such a way that, among the millions of Jews, there would inevitably be some deaths, and therefore there would inevitably be at least some individuals who would be required to be impure that day as a result of tending to the dead – how can Hashem require the Korban to be brought at a time when it is forbidden for those individuals, such that they would be lacking this mitzvah? And their claim was accepted, resulting in the mitzvah of Pesach Sheini. The lesson is as follows: Even if it appears that there is a contradiction between what Hashem demands (to keep the mitzvos, to dedicate oneself to children's education etc.) and the nature of the world (where one must spend many hours each day on other things etc.), nevertheless, if a Jew really desires to keep the mitzvos “among the Jewish people” – Hashem grants him the ability to do so.Excerpt from sichah of Sunday, parashas Bechukosai, Pesach Sheini 5725 – to N'shei U'Bnos Chabad For a transcript in English of the Sicha: https://thedailysicha.com/?date=30-04-2026 לע"נ הרב לוי יצחק ע"ה בן – יבלח"ט – הרב חיים צבי שי' וואלאסאוו

nefesh hachaim

Pasca insiden tabrakan antar kereta di Stasiun Bekasi Timur, sejumlah korban masih menjalani perawatan intensif di RSUD Kota Bekasi. Total 23 korban ditangani, dengan 17 orang masih dirawat, 2 dirujuk ke rumah sakit lain, dan 5 korban telah diperbolehkan pulang. Satu korban dilaporkan meninggal dunia dan telah dipulangkan ke kampung halamannya.Salah satu korban, Ibu Anggita, menunjukkan kondisi yang berangsur membaik setelah sempat mengalami syok berat. Meski demikian, ia masih mengalami luka lebam serta keluhan pada kaki dan punggung, sehingga masih dalam pengawasan medis dan dirujuk ke dokter spesialis saraf. Selain itu, para korban juga mendapatkan pendampingan psikologis untuk pemulihan trauma.

Sejumlah korban kecelakaan kereta api Argo Bromo Anggrek dan KRL pada Senin malam lalu masih dirawat di rumah sakit. Lalu bagaimana kondisi terkini? Sudah bergabung bersama kita jurnalis Metro TV Endhita Triantara dari RSUD Bekasi.

PT Jasa Raharja menyerahkan santunan kepada empat ahli waris korban meninggal dunia dalam tragedi kecelakaan tabrakan kereta di Stasiun Bekasi Timur, Jawa Barat. Langkah ini menjadi bentuk nyata kehadiran negara dalam memberikan perlindungan dasar bagi masyarakat.

PT Jasa Raharja menyerahkan santunan kepada empat ahli waris korban meninggal dunia dalam tragedi kecelakaan tabrakan kereta di Stasiun Bekasi Timur, Jawa Barat. Langkah ini menjadi bentuk nyata kehadiran negara dalam memberikan perlindungan dasar bagi masyarakat.

Rashi in Vayikra 10:17 deduces from the passuk that the kohanim eating a korban chatas brings atonement to the person who brings the korban. Why should this be?

The Torah mentions offerings that are voluntary, and that theoretically could come to include a burn-offering, but the Torah also specifies the burnt-offering so that the details of accompaniment are also learned (for example, the libations). And we see the halakhic hermeneutical principles of deriving the general, the specific, and the general -- which concludes with a narrower application that one might have thought. Also, the specifics of offerings that indeed involve accompaniments -

Daf Yomi Menachos 82Episode 2281Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.82a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro  02:15 Using maaser sheni for a todah17:09 Designating maaser sheni money for a shelamim34:23 The requirement that korbin Pesach be a chulin animal54:26 Conclusion

Chag Pesach Sameach! Happy Passover!  Oh. And also...Chag Hamatzot Sameach (Happy Matzah-Fest), and Chag HaAviv Sameach (Happy Festival-of-Spring), and Z'man Cheruteinu Sameach (Happy Time of Our Liberation)! In this episode, Lex and Rena Yehuda explore the holiday of Passover, asking how we might find deep meaning in the Seder -- in ways that balance having a joyous, fun time with holding the seriousness of our collective societal moment right now. They also explore the power of names -- from Rena Yehuda's two first names to the four different names that Passover goes by in Hebrew. This episode is the 3rd in a 3-part mini-series introducing Rena Yehuda Newman, the new co-host of Judaism Unbound. Head to JudaismUnbound.com/classes to check out upcoming mini-courses in the UnYeshiva: Reproductive Justice, Torah during Climate Catastrophe, Yiddish Revolutionary Folksong, and Jewish Citizenship Bound & Unbound! Financial aid is available via this link. ------------------------------ Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! Join the Judaism Unbound discord, where you can interact with Judaism Unbound's hosts, and with fellow listeners all around the world, by heading to discord.judaismunbound.com.   

What does it actually mean to "come near to God" — and are you doing it? Pastor Jerry Dirmann unpacks the Hebrew word KORBAN, revealing that every offering in Scripture is literally a "nearness gift" — something you bring to get close to God.In this message from our ongoing series "Approaching God," Pastor Jerry opens in Exodus 25 and Leviticus 1-2 to show why the tabernacle was placed in the CENTER of Israel's camp — because God doesn't want to be far from His people, He wants to dwell WITH them. Then he traces the stunning journey from Moses standing OUTSIDE the tabernacle (Leviticus) to Moses speaking with God from INSIDE the tabernacle (Numbers) — and what made the difference.

The pasuk says in this week's parasha Vayikra , אדם כי יקריב מכם קרבן לה' מן הבהמה מן הבקר ומן הצאן" תקריבו את קרבנכם– when a man brings a korban from amongst you to Hashem, it should come from animals, either cattle or flock." The mefarshim are bothered by the placement of the word מכם – from you. Seemingly, it should have said "אדם מכם כי יקריב קרבן – a person from amongst you who brings a korban ." One explanation given is that Hashem is telling us, when we give a korban, He doesn't just want an animal, rather אדם כי יקריב מכם קרבן – He wants us to sacrifice of ourselves as well. How so? מן הבהמה – we need to go against our animalistic natures. מן הבקר – refers to the animals who are bold, we need to go against our bold nature when it comes to avodat Hashem. And מן הצאן refers to animals who are bashful, we need to go against our bashful nature when it comes to avodat Hashem. For example, if someone has the opportunity to help the masses but he feels, "Who am I? It's not my place." That is when he needs to go against his bashful nature and say, "I'm doing the will of Hashem and this is what it calls for me to do." And if someone was wronged or shamed, and he could easily get back at that person who inflicted the harm, that is when he needs to sacrifice his brazen nature and instead act humbly, like Hashem wants, and keep quiet. Although we are not able to physically bring korbanot today in the Beit HaMikdash, we could offer korbanot of ourselves all the time by overcoming our nature to do the will of Hashem. If someone has been praying for something for a long time, and instead of his situation improving, it only got worse, his inclination will tell him, "Why bother? Prayer is not helping anyway." At that moment, he has an opportunity to offer a korban to Hashem and say to himself, " Tefila is what Hashem wants from me. Although I don't feel like doing it, I'm going to go against my inclination and I'm going to continue praying with all of my heart." If someone has been trying to get married for years without success, his inclination will tell him, "There's no point in continuing to try, nothing's working anyway." At that moment, he can offer a korban to Hashem and say, "It's the will of Hashem for me to get married, and therefore I'm never going to stop trying. If someone was having trouble conceiving and then, after a long difficult process, when she was about to give birth to a child, lo alenu , she lost it. Her inclination might tell her, "How can I ever go through that again? I have a few children already and Hashem is making it so hard for me to have more. I might as well just stop. Why do I need all this extra pain for nothing?" At that moment, she can go against her inclination and offer a korban to Hashem and say, "I was trying to do Hashem's will by bringing more children into the world. I know Hashem will reward me for every bit of pain that I went through in trying to do His will. Results are not in my control, but efforts are. Hashem always determines what's best for me. And therefore, I'm going to continue trying to do His will, no matter how difficult it is." Each person, in his or her own circumstances, can offer the greatest korbanot to Hashem all of the time. Shabbat Shalom.

Sefer Vayikra — the Book of Leviticus — sits at the very heart of the Torah, and its opening parsha introduces one of the most profound and misunderstood concepts in all of Jewish law: the Korban.

The spiritual "offering" (Korban) is the process of drawing near to G-d by harnessing and dedicating one's animalistic drive—the "animal soul"—to holiness, which elicits a light far higher than the godly soul can reach alone. Throughout history, the enemy Amalek uses two tactics—direct coldness toward spiritual passion and a deceptive "Canaanite" disguise that encourages Jews to secularize their mundane lives. This class, taught by Rabbi Shais Taub, is based on Parshas Vayikra in Likkutei Sichos Vol. 1.

We are excited to release the main talks from our last Fall Conference, which was "VICTORIOUS: Equipped for the Battle, Anchored in Christ" and focused on spiritual warfare and the unseen battle for the next generation across Europe.   Our annual Josiah Venture Fall Conference is designed to equip our team for the year of ministry ahead. Every conference includes amazing teaching, worship, and fellowship. At the 2025 gathering, we learned to see the unseen, stand with authority, and fight with spiritual power—anchored in Christ's ultimate victory. We invite you to join us in being equipped for the battle. In this episode, entitled "Worship as a Weapon," worship leader and missionary to Poland, Korban Miller, teaches that worship music is a vehicle for the weapons of spiritual warfare. Music connects, unites, and trains us to remember. He teaches that "Music is not a logical choice when it comes to fighting battles, but it actually changes the spiritual world, and barriers like walls, doors, or chains transform into places of freedom."          Thank you for listening to this teaching episode of the podcast.   Connect with Us: Follow @josiahventure on Instagram Learn more about Josiah Venture at josiahventure.com Contact: social@josiahventure.com Online Prayer Room Prayer Room App Summer Internships Mission Trips   Subscribe & Share: If you enjoyed this episode, please subscribe, leave a review, and share it with a friend or on your social media. Thank you, friends, and have a blessed day!   Sign up for our new Monthly Podcast Newsletter!

A brilliant pilpul on how the Korban works for a boy who becomes barmitzvah between Pesach and Pesach Sheini.

Gideon prepares a Korban as a sign