Podcasts about Menachem

Rabbi Tendler is the Rav of U. City Shul in St. Louis

7 takeaways from this study Guard your heart more than your rituals. Regularly ask: “Am I trembling at God's word, or just going through motions?” (Isaiah 1:11–17; 66:2). Let your practices flow from repentance, justice, and mercy. Treat approach to God as a privilege, not a right. The Levitical pattern of טָהוֹר (tahor, clean) vs. טָמֵא (tame, unclean) reminds you to examine what in your life is “fit” or “unfit” to bring into God's presence — habits, media, speech, relationships. Live as light, not as a mirror of the culture. Israel was called to be a “light to the nations,” not a copy of them (Isaiah 42:6; 49:6). In daily decisions — ethics at work, how you handle conflict, how you speak online — ask, “Am I leading or just blending in?” Hold religious symbols and traditions loosely, but God's character tightly. Isaiah and the idol passages (e.g., Isaiah 44) warn against turning aids into objects of trust. Use traditions, liturgy, and symbols as tools to focus on God, not as things with power in themselves. Expect God to work suddenly after long seasons. Zion's “birth before labor” (Isaiah 66:7–9) teaches that God can move in a moment after years of apparent delay. Stay faithful in “ordinary time” — prayer, Scripture, obedience — so you are ready when He acts quickly. See yourself as part of a priestly calling. If God can take some from the nations as “priests and Levites” (Isaiah 66:21), then every believer has a bridge‑building role. Practically, that means: carry others' burdens, pray for them, and help them “draw near” to God through your words and presence. Read judgment passages as invitations, not just threats. The flood, destruction of Sodom and Gomorrah, and Isaiah's warnings all include advance mercy. When you encounter hard texts or hard providences, respond with, “What is God inviting me to change or trust right now?” rather than only fear or speculation. The central claim of Isaiah is simple. God seeks a people whose worship arises from a humble and obedient heart. He restores such a people through His chosen Servant. He then gathers peoples from all nations into one worshiping family in Zion. The language of holiness Leviticus 12 addresses childbirth and resulting ritual impurity. Leviticus 13 addresses the condition often translated as “leprosy,” but much broader in scope. The text uses a cluster of holiness terms. From the root ק־ד־שׁ q-d-sh (to set apart) comes the word קֹדֶשׁ qōdesh (“holy”; set apart). It stands opposite the concept חֹל khol (common; profane). Between these poles stand two further categories. טָהוֹר ṭāhôr (clean; fit to approach God). And טָמֵא ṭāmēʾ (unclean; unfit to approach God). Leviticus teaches a movement from “far” to “near.” The noun קָרְבָּן qorbān (offering; literally “that which draws near”) comes from the root ק־ר־ב q-r-v (to approach). Offerings teach how an unclean or distant person may draw near to the presence of God. This Heaven-directed ritual framework (Exodus 25:9, 40; 26:30; Numbers 8:4; Acts 7:44; Hebrews 8:5) becomes a living parable. It shows how God takes a people from טָמֵא ṭāmēʾ and חֹל ḥol and moves them toward טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. Isaiah will later apply this pattern to Israel's spiritual condition. The book of Isaiah presents a consistent call for God’s people to embrace genuine worship that flows from humble, obedient hearts rather than empty religious observance. From beginning to end, Isaiah contrasts true devotion with outward ritual that lacks faithfulness. Israel’s failure to fulfill her calling is ultimately answered through the Servant of the LORD, whom Messianic believers recognize as Yeshua the Messiah. Through His work, God brings restoration, redemption, and covenant renewal to His people. A central theme throughout Isaiah is the restoration of Zion. Though nations rise and fall and mighty empires appear powerful for a season, they are temporary in comparison to God’s eternal purposes. Isaiah foresees a time when God will redeem Zion with astonishing power and timing. In Isaiah 66, the imagery of a child being born before labor pains symbolizes a sudden and unexpected act of divine redemption. Yet Scripture also teaches that birth pangs often accompany God’s redemptive work, establishing a pattern in which suffering and restoration are closely linked. The remarkable image of “birth before labor” emphasizes the surprising nature of God’s intervention. His promises are fulfilled according to His timetable, often in ways that surpass human expectations. This theme echoes Yeshua’s teaching that His coming will be like a thief in the night, catching many by surprise. Ultimately, Isaiah’s vision extends beyond Israel alone. God’s purpose is to gather people from every nation, tribe, and language into a worldwide community of worshipers who honor the God of Israel through His Messiah. In the end, Zion’s restoration becomes a blessing to all nations as God’s kingdom is established and His glory fills the earth. Isaiah as an arc Some interpreters describe Isaiah as a χίασμα chíasma (chiasm). This common biblical literary structure mirrors themes between the beginning and end of a passage. Isaiah 1 and Isaiah 66 reflect each other. Isaiah 1 opens with a rebuke of corrupt worship. God rejects sacrifices offered by a people whose hearts remain far from Him: “What are your multiplied sacrifices to Me?” says the LORD. “I have had enough of burnt offerings of rams…” Isaiah 1:11 NASB95 He continues: “Bring your worthless offerings no longer, incense is an abomination to Me. New moon and sabbath, the calling of assemblies—I cannot endure iniquity and the solemn assembly.” Isaiah 1:13 NASB95 Yet the text does not condemn sacrifices as such. It condemns the moral condition behind them. Thus, we see right afterward the beginning of Heaven’s prescription: “Wash yourselves, make yourselves clean; remove the evil of your deeds from My sight. Cease to do evil, learn to do good; seek justice, reprove the ruthless, defend the orphan, plead for the widow.” Isaiah 1:16–17 NASB95 The problem lies not in קָרְבָּנוֹת qorbanot (offerings), but in the לֵבָב lēvāv (heart: mind and emotions) of the people. The sacrifices prescribed in Torah were holy. The problem is that worshipers were simultaneously practicing injustice. Isaiah 66 returns to this issue. It contrasts corrupt religion with humble, trembling reverence. God declares: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word.” Isaiah 66:2 NASB95 The book thus starts and ends with the same concern. God weighs the inner posture of worshipers. Ritual without repentance remains unclean. The Servant of the LORD and Israel's failure Between Isaiah 1 and 66 stands the figure עֶבֶד יְהוָה ʿeved YHWH (servant of the LORD). The servant songs (especially Isaiah 42, 49, 50, and 52:13–53:12) show how God will restore true worship, purify His people, and ultimately gather the nations to Himself through the work of the Servant of the Lord. At times, the servant appears to be Israel itself (Isaiah 41:8–9; 49:3). Yet Israel is also the problem. She has not fulfilled her calling as a holy nation and a light to the nations. “Behold, My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations.” Isaiah 42:1 NASB95 Here the Servant brings מִשְׁפָּט mishpāṭ (justice) to the nations. This language exceeds what Israel, in its disobedience, has done. The Servant realizes Israel's ideal calling. Isaiah 49:6 deepens this role: “I will also make You a light of the nations so that My salvation may reach to the end of the earth.” NASB95 The phrase אוֹר גּוֹיִם ʾōr goyim (light of the nations) recalls Israel's vocation in Exodus 19:6 and is later echoed in Matthew 5:14–16 and Acts 13:47. The servant becomes the concentrated expression of Israel's mission. Isaiah 53 then marks a turning point. The Eved Adonai is connected to Israel but it no Israel, as the Prophet Isaiah's entire ministry rebukes how the people of Israel are failing to serve God properly. The servant bears Israel's iniquities. He takes on the very sicknesses and uncleanness that have filled the preceding chapters. The Eved Adonai is not and was not synonymous with the Jewish people. “But He was pierced through for our transgressions, He was crushed for our iniquities….” Isaiah 53:5 NASB95 “…the LORD has caused the iniquity of us all to fall on Him.” Isaiah 53:6 NASB95 Here the Servant functions as an ultimate קָרְבָּן qorbān (Romans 6:10; Hebrews 7:27; 9:12; 10:10; 1Peter 3:18). He embodies the movement from far to near. He carries the uncleanness of the people and opens the way for restoration. Seeing, hearing and the ‘fear of the LORD’ Isaiah links uncleanness with spiritual blindness and deafness (Isaiah 6:10; 11:3; 32:3; 37:17; 64:4). The prophet sees the LORD and cries: “Woe is me, for I am ruined! Because I am a man of unclean lips.” Isaiah 6:5 NASB95 He lives among a people with טְמֵא שְׂפָתַיִם ṭemēʾ sefatayim (unclean lips). God then cleanses Isaiah's lips with a coal from the altar. This scene parallels Leviticus. What is טָמֵא ṭāmēʾ becomes טָהוֹר ṭāhôr by God's initiative. The prophet may then speak. Isaiah frequently plays with the verb רָאָה rāʾāh (to see). In Leviticus 13, the priest “looks” again and again at the suspect skin condition. The text uses rāʾāh to mark careful discernment. The priest must distinguish between tahor and ṭāmēʾ. Isaiah extends this idea to the heart. Does Israel live as if God “sees” all (Isaiah 29:15; Psalm 14:1; Ezekiel 8:12; 9:9)? Later rabbinic tradition notices a verbal pun between יִרְאָה yirʾāh (fear; reverence) and יִרְאֶה yirʾeh (he sees). The יִרְאַת יְהוָה yirʾat YHWH (fear of the LORD) arises when one knows that God truly sees everything we’re doing. Yeshua alludes repeatedly to Isaiah's diagnosis. In Matthew 13:13–15, He cites Isaiah 6 to explain why He speaks in parables. The people think they see and hear, yet they neither perceive nor repent. In John 9:39–41, He challenges leaders who claim to see but remain blind. The same spiritual uncleanness persists. Corrupt worship and empty religion Isaiah condemns worship that has divorced ritual from righteousness. In Isaiah 1:13–14, God says He hates the people's festivals and new moons. Many have taken this as a repudiation of Torah itself. Yet at the end of the book, the same prophet writes: “‘And it shall be from new moon to new moon and from sabbath to sabbath, all mankind will come to bow down before Me,' says the LORD.” Isaiah 66:23 NASB95 The same festivals now mark universal, purified worship. The problem, then, never lay in Shabbat (Sabbath) or the festivals, nor in sacrifices. The problem lay in those who practiced them without justice, mercy and humility. Earlier in the chapter, the prophet sharpens the rebuke. Proper sacrifices become abominable acts when offered from a corrupt heart: “But he who kills an ox is like one who slays a man; He who sacrifices a lamb is like the one who breaks a dog's neck; He who offers a grain offering is like one who offers swine's blood; He who burns incense is like the one who blesses an idol. As they have chosen their own ways, And their soul delights in their abominations, So I will choose their punishments And will bring on them what they dread. Because I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight And chose that in which I did not delight.”” Isaiah 66:3-4 NASB95 The qobanot remain the same. Yet their spiritual value reverses. Worshipers treat God like a vending machine. They treat offerings like tokens to manipulate blessing. In Levitical terms, they bring a קָרְבָּן qorbān while their לֵבָב lēvāv remains far away. Their approach becomes טָמֵא ṭāmēʾ. Israel's call as light to the nations Isaiah repeatedly returns to Israel's mission among the nations. God did not set Israel apart merely to be different. He appointed Israel as a “kingdom of priests and a holy nation” (Exodus 19:6 NASB95). The priestly role stands at the center. Priests draw near to God and help others draw near as well. Israel, then, should serve as a corporate priesthood for the nations: “I will appoint You as a covenant to the people, as a light to the nations.” Isaiah 42:6 NASB95 In Isaiah 49:6, this light extends “to the end of the earth.” The servant manifests the ideal vocation of Israel: He embodies what a faithful Israel would look like. He restores justice. He brings revelation. He draws people from the nations into the worship of the true God. Yeshua (Jesus) adopts this Servant of the LORD language: “I am the Light of the world.” John 8:12 NASB95 He then says to His disciples: “You are the light of the world.” Matthew 5:14 NASB95 The pattern flows from master to disciples. The Servant as ultimate Israel enables a remnant to share His role. They become אוֹר עוֹלָם ʾōr ʿolam in Him, a light to the world. The nations, vanity and the rise and fall of Empires Isaiah places Israel's story against the backdrop of world empires. Assyria, Babylon, and others rise and fall under God's hand. The nations and their glory are transient. Isaiah 40:6–8 compares humanity to grass that withers, and later in the same chapter makes a similar analogy to empires: “Behold, the nations are like a drop from a bucket…” Isaiah 40:15 NASB95 The word הֶבֶל hevel (vanity; vapor) captures this theme, as in Ecclesiastes. By contrast, God's word stands forever (Isaiah 40:8). Therefore, it is folly for Israel to trade covenant identity for the approval of passing empires. When Israel follows the nations instead of leading them, it loses its priestly calling. Israel was called to be a light to the nations and a leader among the peoples of the earth, demonstrating God’s wisdom and righteousness. Yet too often, the nation followed the ways of the surrounding cultures instead of leading them toward the God of Abraham, Isaac, and Jacob. As a result, the Lord raised up foreign powers as instruments of discipline, using them to correct His people and call them back to covenant faithfulness. Idolatry expresses this exchange at its most obvious. Isaiah 44 mocks craftsmen who shape idols and then bow to their own work. He mocks idols fashioned by human hands from the very same wood used to build fires and bake bread. The second commandment forbids such images (Exodus 20:4–5). Israel must not reduce God to the likeness of created things. To do so reverses the proper order and empties worship of truth. These false gods cannot save, speak, or act; they are burdens rather than deliverers. The false gods are made in the image of their creators, while we are made in the image of God Almighty. To worship our own creation is a desecration of God's image in us.  Zion: Birth, restoration and surprise Isaiah 66 introduces a striking image of Zion's rebirth. The prophet asks: “Can a land be born in one day? Can a nation be brought forth all at once?” Isaiah 66:8 NASB95 The text amazingly describes a birth that precedes labor pains: “Before she travailed, she brought forth; before her pain came, she gave birth to a boy.” Isaiah 66:7 NASB95 This reversal of normal sequence has drawn commentary across centuries. Many Jewish interpreters see here the sudden redemption of Jerusalem and the rapid return of exiles. Others see a future, climactic restoration. Still others recognize multiple layers — a near-term fulfillment after the Babylonian exile and a further, eschatological horizon. The unifying theme remains clear. Zion is ultimately a work of God. צִיּוֹן Tziyyon does not arise merely from human strategy or political will. God brings it to birth. He asks: “‘Shall I bring to the point of birth and not give delivery?' says the LORD.” Isaiah 66:9 NASB95 Zion's restoration thus follows the same pattern as individual cleansing. God moves what is טָמֵא ṭāmēʾ (unfit to approach the Presence) toward טָהוֹר ṭāhôr (fit to approach). He takes a profaned city and reconstitutes it as קֹדֶשׁ qōdesh. Zion and the nations: From judgment to pilgrimage Earlier in Isaiah, Zion stands under judgment. The city has become corrupt. The temple has turned into a place of empty ceremony. Yet the end of Isaiah presents a transformed picture. Nations now stream to Zion, not to conquer, but to worship. Isaiah 66:19–21 describes a mission outward and a gathering inward. Survivors go “to the distant coastlands” to “declare My glory among the nations” (NASB95). These nations then bring Israel's exiles back “as a grain offering to the LORD” (NASB95). Then comes the shocker of the restoration: “I will also take some of them for priests and for Levites,” says the LORD. Isaiah 66:21 NASB95 Here, cleansed Gentiles are made fit for priestly service. Those once טָמֵא ṭāmēʾ and חֹל khol become טָהוֹר ṭāhôr and קֹדֶשׁ qōdesh. God Himself reassigns their status. This anticipates later language where non‑Israelites become “fellow citizens” and members of God's household (Ephesians 2:11–22 NASB95). Isaiah thus anticipates a priesthood enlarged beyond ethnic Levi. Yet it preserves the priestly pattern. God draws people from afar and gives them access to His presence. Birth pangs, judgment and the Day of the LORD The imagery of birth and labor pains widens into the theme of the “day of the LORD.” Prophets like Joel and Zechariah describe cosmic signs. The sun darkens. The moon turns to blood. Nations gather for judgment. Yeshua engages this imagery in Matthew 24. He lists wars, famines, and earthquakes, then says: “But all these things are merely the beginning of birth pangs.” Matthew 24:8 NASB95 The Greek phrase ὠδίνων ōdinōn (birth pains) parallels the Hebrew חֲבָלִים ḥăvālim. These events signal a coming climax, but they do not yet constitute its fullness. Yeshua also stresses suddenness. He compares the coming of the Son of Man to the days of Noah and Lot (Luke 17:26–30). People ate, drank, married, and conducted business. Judgment then arrived swiftly. Those outside God's refuge “did not understand until the flood came and took them all away” (Matthew 24:39 NASB95). The pattern remains consistent. God often gives extended warnings. Yet when the decisive moment arrives, it still surprises the unprepared. The image of “a thief in the night” (1Thessalonians 5:2 NASB95) fits here. The redemption arrives with both long buildup and sudden impact. In this frame, the birth of Zion before labor pains underscores divine initiative and surprise. New creation, New Jerusalem and lasting transformation From a Messianic Jewish perspective, the relationship between Isaiah 66:7–9, Yeshua's teaching on the “birth pains” (ὠδίν, ōdin) in Matthew 24:8 and Mark 13:8 preceding the coming of the Son of Man, and the rabbinic concept of the “birth pangs of the Messiah” (חבלי משיח, ḥevlei Mashiaḥ) reflects complementary dimensions of the same redemptive process. In the flood narrative, Noah and his family are the minority who remain after divine judgment is executed on a corrupt world. Noah preached to the people for 120 years until God shut the doors of the ark and even after the doors were shut, God waited an additional 7 days before the waters started coming down. While the “taking away” occurs through the floodwaters that remove the majority of humanity, Noah is preserved through the ark and emerges onto a renewed earth. In that sense, the decisive removal is experienced by those who are judged, while Noah's family is “left” to inherit a cleansed world and participate in a new beginning of human history under God's covenant. A similar pattern appears in the account of Lot. Lot and his immediate family are removed from Sodom prior to its destruction, while the cities themselves are “taken away” through fire and brimstone as an act of judgment. Lot tried to warn his in-laws to come with him to safety and they laughed him off. Although Lot and his family are physically led out by the angels, the narrative emphasizes that what remains after judgment is not the old order but a radically transformed landscape. In both accounts, the contrast is between those preserved through judgment and those removed by it, highlighting a consistent biblical theme of separation between the righteous and the judged as God brings about renewal. These are both harbingers of the new heavens and the new earth. Isaiah 65–66 extends this pattern to a cosmic level. God promises “new heavens and a new earth” (Isaiah 65:17; 66:22 NASB95). The old order passes. The new emerges. Revelation 21–22 echoes this vision with the image of the New Jerusalem descending from heaven. In both Isaiah and Revelation, Jerusalem is both a place and a people. It has geographic coordinates, yet it also symbolizes the gathered people of God. The city's restored holiness corresponds to the purified hearts of its inhabitants. The Servant's work and the Spirit's presence make this possible. The Greek term παλιγγενεσία palingenesía (regeneration; Matthew 19:28; Titus 3:5) captures the idea. God does not merely repair. He recreates. He brings about a new beginning that includes both individuals and creation. The role of the Spirit and the ongoing mission The Spirit is Heaven’s continuing presence on Earth. In John 14–16, Yeshua calls the Spirit ὁ παράκλητος ho paráklētos (the Helper; Comforter; Advocate). This term parallels Hebrew נָחַם nāḥam (to comfort), from which מְנַחֵם Menachem (comforter) derives — a name that came to be associated with the Messiah. The Spirit applies the Servant's work to individuals and communities. Romans 8 presents the Spirit as the power who leads believers, intercedes for them, and conforms them to the image of the Son. The same Spirit who inspired Isaiah's vision now drives the mission that Isaiah foretold. He sends emissaries to the nations. He gathers a people who tremble at God's word. Heaven’s search for the humble and contrite In our journey through Scripture we see a coherent message. Leviticus introduces the language of holiness, cleanness, uncleanness, and approach. Isaiah applies that language to the spiritual condition of Israel and the nations. The prophet exposes corrupt worship and empty religion. He then presents the Servant of the LORD as God's answer to Israel's failure. Through the Servant's suffering and vindication, God restores Zion and opens priestly access to the nations. He transforms people from טָמֵא ṭāmēʾ (unfit to approah) to טָהוֹר ṭāhôr (fit), from חֹל khol (profane) to קֹדֶשׁ qōdesh (set apart). He brings forth in a day this new nation of priests for the world. He surprises the world with a redemption that arrives like a birth before labor and like a thief in the night. At the heart of it all lies God's search for a humble and contrite people who tremble at His word (Isaiah 66:2). Their worship, purified by the Servant's work and empowered by the Spirit, fulfills the ancient vision. Zion becomes a light to the nations. And from new moon to new moon and from Sabbath to Sabbath, “all mankind will come to bow down” before the LORD (Isaiah 66:23 NASB95). The post Can a nation be born in a day? Exploring Zion's sudden birth in Scripture (Isaiah 66; Leviticus 12) appeared first on Hallel Fellowship.

Don't Launch on a FridayWhat happens when a Google Ads campaign burns through its budget in hours? Or when AI starts making optimisation decisions you don't fully trust?In this candid episode of PPC Live The Podcast, Anu Adegbola sits down with Menachem Ani — founder of JXT Group and long-standing Google Premier Partner — to unpack the real mistakes PPC professionals make, the lessons that come from them, and why honesty matters more than perfection in paid media.With over 20 years of experience in digital marketing, Menachem shares stories from the early days of Google Ads, campaign mishaps that still haunt him, and why modern PPC has become both more powerful and more dangerous in the age of automation and AI.Together, they discuss:Overspending budgets from simple bid mistakesWhy you should never launch campaigns before a weekendThe dangers of “set it and forget it” automationPMAX misconceptions agencies still get wrongAI Max, Claude, and the future of autonomous PPCWhy strong client relationships matter when mistakes happenHow managers should handle team errors with accountability and graceThe growing pressure of keeping up with AI-driven advertisingThis episode is a refreshing reminder that even experienced PPC professionals make mistakes — and that learning from them is what truly matters.Menachem Ani is the founder of JXT Group, a Google Premier Partner agency specialising in paid media strategy, Google Ads automation, and performance marketing innovation. He is a respected industry speaker and contributor to publications including Search Engine Land, SMX, brightonSEO, and PPC Live.Slow down to go fasterAlways double check budgets and bidsNever launch major changes on a FridayAI tools still require human oversightStrong client relationships can survive honest mistakesGreat PPC managers create learning cultures, not fear culturesLinkedInX / TwitterJXT GroupFollow PPC Live The Podcast for honest conversations about PPC, paid media, AI, automation, and the realities of working in digital marketing today.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Support the show

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Un mismo día… puede sentirse como castigo… o como el mejor regalo.Menachem descubre que no son las situaciones las que definen lo que vivimos… sino la forma en la que las vemos. Una historia cercana, profunda y sorprendente que revela cómo un simple cambio en la mente puede transformar completamente la realidad.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

At the Seder Table With Rabbi Menachem Deutch by Congregation Beth Jacob

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Rabbi Menchem Creditor comes on to talk about how his brother-in-law survived the Bondi Beach shooting in Australia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rabbi Menchem Creditor comes on to talk about how his brother-in-law survived the Bondi Beach shooting in Australia. Learn more about your ad choices. Visit megaphone.fm/adchoices

The Chanukah story is quite dramatic. The world-dominating Greeks were militarily defeated by a prickly pack of Maccabees. Our sages point the focus of the festival to the miracle of the oil when the priests rededicated the temple and cleansed it from all the Greek defilements. They found only a solitary flask of oil. This oil was designed to last only one day, but miraculously it lasted eight. To relive and commemorate this miracle, the Rabbinic Festival of Chanukah was instituted. On each of the eight nights of Chanukah we light a candle to remember the miracle of lights. What really lies behind this mitzvah? What is the actual secret of the Chanukah Menorah? What does our kindling of the Menorah have to do with the miracle that happened 2300 years ago? In this fascinating Chanukah podcast episode, we share a very profound insight that will totally reshape our understanding of the festival and this mitzvah. – – – – – – – – – – – – – – – – – – – – – –This special Chanukah podcast is dedicated by my dear friend Alex Tannenbaum in loving memory and leilui nishmas his mother, Yocheved Leora bas Menachem, whose birthday fell out on the last day of Chanukah. May her soul be elevated in heaven.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –NEW TORCH Mailing Address POBox:TORCHPO BOX 310246HOUSTON, TX 77231-0246– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Closing our journey through the Living Steps we explored the principles of all the 12 steps and how they are  expressions of the fundamental foundations of Pnimius HaTorah and Chassidus.Closing out step 12 and this year long series, Menachem explores how the 12 steps inform living a spiritual life in all facets, a concept that is quite obviously reflected in the inner teachings of Torah. Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Continuing our journey through the Living Steps we are exploring the principles of the last three of 12 steps and how they are really expressions of the fundamental ideas of Pnimius HaTorah and Chassidus.In part 2 of our exploration of step 12, Menachem explores how the humility of "Tried" takes hold of our avodah. This episode also explored the foundations of addiction recovery through the 12 steps and why service, kindness and love are the essence of the recovery journey from the very beginningWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Continuing our journey through the Living Steps we are exploring the principles of the last three of 12 steps and how they are really expressions of the fundamental ideas of Pnimius HaTorah and Chassidus.Openning our exploration of step 12, Menachem explores the terms spiritual awakening and spiritual experience and how they reflect two parts of the journey of recovery and the the journey of a person embracing the light of Torah as reflected in the teachings of Pnimius HaTorahWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

In this episode, Jason Ingber sits down with comedian Menachem Kashanian, an Iranian-Jewish storyteller with one of the most shocking true experiences you'll ever hear. Menachem reveals how a supposed Netflix casting call for the show Tehran led him into a covert Israeli operation designed to rescue 500 Jewish refugees trapped in Syria. What began as a mysterious Facebook message turned into a month of tactical training, a new identity, and a mission known internally as "Free the Flute." He explains how he was trained to pose as an introverted Armenian musician, learned to play the nay (Middle Eastern flute), infiltrated a Syrian orchestra, and used music to gather intelligence inside refugee camps, ultimately helping save hundreds of lives. Menachem also shares hilarious and unbelievable stories from his personal life, including: • His eccentric billionaire uncle Darush, a dominant figure in Beverly Hills real estate • Wild encounters with Kris Jenner, the Kardashians, and Erewhon staff • The creation of his prank series Old Blood (Hun Parol) • His docuseries Know Before Who You Stand • His friendship with Floyd Mayweather, who quietly supports Jewish communities • A chilling conversation with Mika Kubi, the woman who interrogated Hamas leader Yahya Sinwar for 180+ hours This episode blends comedy, Middle Eastern culture, real-life spy operations, and powerful Jewish storytelling, all through Menachem's unique, unfiltered voice.

Continuing our journey through the Living Steps we are exploring the principles of the last three of 12 steps and how they are really expressions of the fundamental ideas of Pnimius HaTorah and Chassidus.Closing out our exploration of step 11, Menachem discusses the aspect of the Step 11 that encourages the practitioner to pray only for "Knowledge of Gds will for us and the Power to carry that out" and explaining how that not only doesnt contradict the Torah value of prayer but in fact reflects the deepest form of jewish Prayer and connectionWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Continuing our journey through the Living Steps we are exploring the principles of the last three of 12 steps and how they are really expressions of the fundamental ideas of Pnimius HaTorah and Chassidus.Continuing our exploration of step 11, Menachem discusses the concept of Conscious Contact and how that correlates to the Kavana/Setting Intention in our mitzvosWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Rabbi Avraham Bronstein sits with author Menachem Rosensaft to discuss "Burning Psalms," a collection of 150 psalms that lament, rage and seek comfort as they reimagine ancient texts in the shadow of the Holocaust.

Continuing our journey through the Living Steps we are exploring of the principles of the last three of 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.Opening our exploration of step 11, Menachem discusses the nature of practical meditation and prayer and how that relates to the most powerful dveikus/connection between us an Gd - the meeting point between our Innermost GarmentsWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

J.J. and Dr. Menachem Kellner pitch Maimonides against Judah HaLevi and explore the extremes of Jewish universalism and particularism in the middle ages. Thank you to Kestenbaum and Co. for sponsoring today's episode!Click here to see the auction catalogue and place your bids on rare Judaica and Hebraica. This is the third episode in our miniseries about universalism and particularism in Judaism. Over the course of the series we will explore and complicate Jewish attitudes to these categories across the centuries. Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsMenachem Kellner is Wolfson Professor Emeritus of Jewish Thought at the University of Haifa and was founding chair of the Department of Jewish Philosophy and Thought at Shalem College, Jerusalem. His most recent book is We Are Not Alone: A Maimonidean Theology of the Other (Academic Studies Press, 2021). In connection with the discussion with JJ, his most relevant book is Maimonides the Universalist: The Ethical Horizons of the Mishneh Torah (Littman Library of Jewish Civilization, 2020), co-authored with David Gillis.

Jumping in to the Living Steps we are exploring of the principles of the last three of 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.Closing out our exploration of step 10, Menachem touched on the fact and reality of yeshiva, of admitting we are wrong, as an essential stepping stone of a spiritual life and personal development.Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Jumping in to the Living Steps we are exploring of the principles of the last three of 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.Continuing our exploration of step 10, Menachem discusses the individualized and personal nature of a spiritual life - and how ongoing inventory is a process of measuring how true to our own mission, we are day by dayWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Jumping in to the Living Steps we are exploring of the principles of the last three of 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.Opening our exploration of step 10, Menachem explored the nature of a spiritual lived in attention and awareness of our missteps - a constant process of getting better and better at lifeWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.Concluding our exploration of step 9, Menachem explores the way in which Step 9 begins to orient us to a space of being other centered as well as an exploration of the journey of Teshuva - of reestablishing our essential relationship with Gd and the Kapparah of Yom Kippur.Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem continues our exploration of step 9, focused in on the concept - wherever possible, and how that challenges us to think dynamically and out the box of what seems most ideal for something that may be beyond anything we could have imagined. This lead to exploration of the inner intentions and meaning of the avodah of Rosh Hashana and the way in which we are invited to bring the crown of rachamim to the process of God recreating the world each year.Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

The Sefer She'erit Menachem quotes the Gemara in Bava Metzia which teaches an illuminating halachah. If a man borrows a thousand dollars and leaves a collateral with the lender worth far more than the loan, saying that if he does not pay back on time the lender may keep the collateral — the halachah is that the lender may not keep it. Why? Because it is obvious the borrower never really intended to give up an item worth so much more than what he owed. However, the Gemara qualifies: if a few days before the loan was due, the borrower was knocking on doors, desperately trying to come up with the money, then clearly he still wanted to redeem his collateral. The lender cannot keep it. But if a few days before the due date he was out drinking with his friends, showing no concern for repayment, then we assume he didn't really care, and the lender may indeed keep the collateral. The She'erit Menachem uses this halachah as a mashal for us during these days leading up to Rosh Hashanah. All year long, Hashem has been lending us life, children, sustenance, and countless blessings — all on condition that we use them to become the people we are meant to be. Now, as Rosh Hashanah approaches, the loan is coming due. Who can honestly say that he has "paid back in full," that he has fully utilized every gift Hashem has given him for avodat Hashem? But if, in these final days, we are sincerely trying — striving to improve, to recognize the gifts Hashem gives, and to use them properly — then Hashem grants us an extension. What we must not do is "drink beer with our friends," wasting these precious days in spiritual carelessness. Now is the time to reflect, to notice where we are lacking, to take concrete steps to grow, and if it feels overwhelming — to beg Hashem for His help. A man shared his personal story. He has been struggling in business for a year and a disaster struck: his pipes burst, and the entire sidewalk and driveway had to be dug up and replaced. The bill was thirty thousand dollars — money he simply did not have. Yet somehow he managed to come up with the full amount and pay it. It was then that thoughts of teshuvah entered his mind. He realized that since his business troubles began, he had stopped paying his tzedakah pledges. By now, he owed close to thirty thousand dollars. He thought to himself: If I could find a way to pay thirty thousand for pipes, shouldn't I treat my pledges to Hashem's causes with the same urgency? He resolved to try. With great effort, he managed to pay fifteen thousand, but after that he was stuck. He simply could not come up with more. So he did what a Jew does when he reaches his limit: he poured out his heart in tefillah. Three times a day he asked Hashem for help to pay off his full tzedakah obligations before Rosh Hashanah. Now, there was one man who owed him a large sum of money from a business deal. For months he had asked this man daily for repayment, until finally, six months earlier, they had come to an agreement: the man guaranteed that he would pay in full, but only when he was comfortable, and on condition that he would not be pressured again. He had not asked since. As Rosh Hashanah was draing near, he debated with himself: perhaps he should ask the man for fifteen thousand, just enough to cover the rest of his pledge? But then he told himself, an agreement is an agreement. He even thought, maybe this man has funds in his JCF account he could use to pay tzedakah on my behalf, but still he held back. He kept praying. Then, one day, he went to shul for Minchah, and there, unexpectedly, was that man. After tefillah, the man approached him and said: "Someone who owes me money asked if I had any unpaid tzedakah pledges that he could pay on my behalf. I thought of you — I'd like to let him pay fifteen thousand dollars toward your pledges through his JCF fund." The man could not believe his ears. That was exactly what he had been asking Hashem for. Exactly the amount he needed. Exactly the salvation he had been praying for. At that moment he felt how close Hashem was to him, how lovingly Hashem answered him. The message was clear: Hashem wants to help us. But first, we must show that we want to improve, that we sincerely want to pay back our "loan." When we do, and we turn to Hashem for help, He opens doors we never dreamed of.

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem begins our exploration of step 9, focused in on making Direct Amends, not just directly to the person but direct and to the point without Drama and how this correlates to Rebbe Nachmans principle of Teshuva Al Teshuva RishonaWebsite: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

The Pillars of the Jewish Community is a 5 part series hosted by the Young Israel of Lawrence-Cedarhurst. Rabbi Ya'akov Trump interviews leaders of the central Jewish institutions.

Abby speaks with Menachem Z. Rosensaft, attorney, human rights advocate and Second Generation leader, about his book "Burning Psalms," a poetic reckoning with God, memory and moral responsibility in the aftermath of the Shoah.

Welcome to What Matters Now, a weekly podcast exploring key issues currently shaping Israel and the Jewish World, with host deputy editor Amanda Borschel-Dan speaking with legal expert on genocide Menachem Rosensaft. Rosensaft is an adjunct professor of law at Cornell Law School and lecturer-in-law at Columbia Law School, where he teaches the law of genocide -- since 2008 at Cornell and since 2011 at Columbia. A dedicated pro-Israel US Jewish leader, Rosensaft is the general counsel emeritus of the World Jewish Congress and has been part of the Israeli-Palestinian peace process, most notably sitting with PLO leader Yasser Arafat alongside four other American Jewish leaders in 1988, after which Arafat said he recognized the State of Israel's right to exist. Rosensaft discusses the important legal and rhetorical distinction between genocide and crimes against humanity or war crimes, feeling that the definition's precision is being diluted in popular use. We learn about the history and evolution of Raphael Lemkin's definition of genocide and the ripple effect it has caused. He emphasizes that Israel cannot be held out as the sole villain in the ongoing war, and explains how Hamas exhibits genocidal intent and ideology. However, the statements from a handful of far-right Israeli politicians is making South Africa's December 2023 legal case accusing the Jewish state of genocide much harder to win. Finally, he rails against the Israeli government's weaponization of the word "antisemitism" for all dissent against the Jewish state, but doubles down on the need for an ongoing peace process leading to a Palestinian state. And so this week, we ask genocide legal expert Menachem Rosensaft, what matters now. What Matters Now podcasts are available for download on Apple Podcasts, Spotify, YouTube or wherever you get your podcasts. This episode was produced by the Pod-Waves. IMAGE: Menachem Rosensaft (courtesy) / Palestinians stand on the edge of a crater after Israeli military strikes in a tent camp for displaced people near Al-Aqsa Hospital, in Deir al-Balah, August 21, 2025. (AP Photo/Jehad Alshrafi)See omnystudio.com/listener for privacy information.

Rabbi Doniel Katz on Let's Get Real with coach Menachem, Sunday, August 24, #242How Transformational Torah Is Changing the Jewish World: Breath Work, Trauma Modalities, Meditation & The Return of Prophecy

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem closes our our exploration of step 8 by exploring the journey of developing willingness and embracing the value of the journey toward willingness.Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem continues our discussion of step 8  exploring of the way in which Step-8 entails a true reorientation to empathy and compassion which opens the door to love and forgiveness.Please visit our website Thelightrevealed.org for more great content and to reach out or check us out on social media and reach out by email!Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem begins the discussion of step 8 with an exploration of the value of simple actions and how in some ways they trump even the highest of spiritual energies.Sign Up for our Newsletter!!Please visit our website Thelightrevealed.org for more great content and to reach out or check us out on social media and reach out by email!Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/

Living In the basics, we are exploring of the principles of the 12 steps and how they are expressed in fundamental ideas of Pnimius HaTorah and Chassidus.In this episode Menachem closes out our discussion of step 7 by exploring how the path of Step 7 is one that really open the door to living the path of the Benoni and the Tzadik at the same time - a life of delicacies for Gd and how this is implicit to the journey of recovery as it comes to fruition in the final 6 steps of the process.Sign Up for our Newsletter!!Please visit our website Thelightrevealed.org for more great content and to reach out or check us out on social media and reach out by email!Website: TheLightRevealed.orgEmail: TheLightRevealed@TLRFamily.orgFacebook: https://www.facebook.com/thelightrevealed/Instagram: https://www.instagram.com/thelightrevealed/