Podcasts about Nasi

Rashi writes at the beginning of this week's parasha, Beha'alotecha , when Aharon saw all of the Nasi'im bringing big donations to the inauguration of the Mishkan, חלשה דעתו – he felt bad that he did not have a part in them. Hashem told Aharon שלך גדול משלהם – your portion is better than theirs. Your job will be to light the Menorah and prepare the wicks . How is that better? Some of the ba'aleh mussar explain the give and take as follows. Aharon saw how others were serving Hashem and he felt bad that he couldn't serve Hashem like they were. Hashem told Aharon, I don't get impressed by how big a donation is or by what it consists of. What impresses Hashem is that each person does the job that He wants them to do – שלך גדולה – you have to consider your job the greatest job of all because only you could do it and nobody else could. Sometimes we look around at what others are accomplishing and we feel bad that we aren't doing the same. Everybody has a different job in this world to do. It does not matter what others are doing. What matters is if we are doing what we are capable of doing. Hashem loves each and every person's avodah , not because of what it is but because of who it is coming from. Even if someone has been underachieving in the past, Hashem is waiting, kavayachol, with open arms to once again become close with him. Whatever we do He adores and when we want to get closer, Hashem helps us do it. Rabbi Yechiel Spero told a story about a young couple who moved to Baltimore. On their first Shabbat as newlyweds, the bride Sarah escorted her husband to shul on Friday night. As she was sitting in the ladies' section, she noticed it was messy and decided to clean it up and organize it. While she was putting away the siddurim on the bookshelf, she saw a tefillin bag buried underneath a bunch of objects. Sarah took it and put it on a noticeable shelf so the one who it belonged to would be easily able to find it. After she finished cleaning, she admired what she did and decided to come back and do it every week. She noticed week after week the tefillin were always in that spot she put them in. She came back on a weeknight and took a picture of the bag and put up a sign with her number saying, whoever knows whose tefillin these are should please call her. She then took the tefillin to her house for safekeeping. Weeks later, she got a phone call from a woman who said she recognized the name on the bag. She was almost positive that it belonged to her old neighbor's son. That family had moved to Israel five years earlier. Although she hadn't spoken to them in years, she did have their phone number and happily gave it to Sarah. When Sarah called, the phone rang twice and then was declined, so she left a message. Two minutes later, Sarah's phone rang - it was the woman in Israel. After Sarah told her about her experience with the tefillin , she asked this woman if by any chance those tefillin belonged to her son. She heard silence on the line and then some muffled cries. Then the woman began to speak. "My son had gone off the derech 5 years ago. He struggled terribly and stopped wearing his tefillin . Our relationship has been extremely strained. We speak once or twice a year when he needs something. Today, my son called me and said, 'Mom, I want to come home. I am going to start praying again. Do you know where my tefillin are?' While he was asking me that question, your phone number came across my screen. I told him I would find them. Then I heard your message saying you had them." Hashem loves our avodah so much. Even a boy who was off the derech for 5 years, when he wanted to put his tefillin on again, Hashem orchestrated the events with amazing hashgacha to have them ready and waiting at that exact moment. Shabbat Shalom.

Pisarz Jakub Żulczyk przy okazji rozmowy o swojej najnowszej książce "Kandydat" analizuje wyniki wyborów prezydenckich w kontekście roli jaką odegrały w niej media z YouTube'a, Krzysiek Stanowski oraz znany geopolityk Jacek Bartosiak. Okazuje się, że polska polityczna rzeczywistość zasadniczo nie różni się od skrajnie nihilistycznej rzeczywistości powieściowej. Dlaczego literacki kandydat wygrywa wybory prezydenckie? Bo prawda już dawno nie ma żadnego znaczenia. Doszliśmy do etapu, w którym kandydat na prezydenta może publicznie przyznać się do łamania prawa, a jego wyborcy i tak w to nie uwierzą. Dlatego Trzaskowski w starciu z Nawrockim był od początku na słabszej pozycji. Kto zatem mógłby pokonać Karola Nawrockiego? Nasz gość nie ma wątpliwości i wskazuje na Radka Sikorskiego. Z Kubą omawiamy także pomysł na nowy podcast polityczny: „Rower wodny z Żulczykiem i byłym prezydentem Dudą". Bez wątpienia to będzie hit!  ------------------------------------ Partnerem odcinka jest GeloVox (tabletki do ssania na gardło). Partnerem odcinka jest ⁠Centrum Medyczne Damiana⁠ Kompleksowy Przegląd Stanu Zdrowia w Centrum Medycznym Damiana Zadbaj o to, co najcenniejsze – swoje zdrowie. W ciągu jednego dnia możesz uzyskać pełny obraz swojego stanu zdrowia dzięki ponad 40 badaniom i konsultacjom, w tym badaniom laboratoryjnym, USG, RTG, rezonansowi magnetycznemu oraz spotkaniom ze specjalistami. Na koniec otrzymasz szczegółowy raport i indywidualne zalecenia. Przegląd realizowany jest w Szpitalu Damiana przy ul. Wałbrzyskiej 46 w Warszawie – komfortowo, bez stresu i pod opieką doświadczonego zespołu.  Umów się: +48 22 566 22 22  Szczegóły: ⁠https://screening.damian.pl⁠ Centrum Medyczne Damiana – Twoje zdrowie w centrum naszej uwagi. Działamy od 1994 roku i jesteśmy częścią Grupy Medicover. Oferujemy pełen zakres opieki medycznej w 10 placówkach i szpitalu, zlokalizowanych głównie w Warszawie oraz Piasecznie – często w pobliżu stacji metra. Nasi lekarze to specjaliści z wieloletnim doświadczeniem w Polsce i za granicą. Od 2021 roku prowadzimy także sieć placówek zdrowia psychicznego pod marką MindHealth. Dowiedz się więcej: ⁠https://www.damian.pl⁠

Nasi uczniowie Hogwartu rozpoczynają swoje pierwsze wakacje! Jako jeden z ich planów było odwiedzenie rodzinnych stron Charlie - Rosji! Co ich tam czeka?

At the end of this week's Parashat Naso , the Torah goes into great detail describing the donations brought by the Nesi'im to inaugurate the Mishkan. Remarkably, each Nasi brought the exact same offering, yet the Torah repeats the full list of items again and again—spanning about 56 pesukim . Why such repetition? The Torah is teaching us a profound lesson: Hashem treasures the efforts of every individual . Even when people perform a mitzvah as part of a group, Hashem values the actions of each person separately. In a shul, there might be hundreds of people reciting the same words, but to Hashem, every word uttered by each person is uniquely precious. There is no such thing as Hashem getting "bored" of repetition. He cherishes everything we say and everything we do—every tefillah, every act of kindness, every mitzvah. The same applies when we experience His presence in our lives. Even when similar moments of hashgachah peratit repeat, each one feels new and meaningful. We're often moved by others' stories of hashgachah , and they awaken in us a desire to see Hashem's hand in our own lives too. Sometimes, we think: Those stories are inspiring, but they never happen to me. Yet we are encouraged to always hope and pray that they do. About a month ago, a story circulated about a chatan who wished to feel his late father's presence at his wedding. Miraculously, around that time, someone from Israel arrived in New York with a letter that the chatan's father had written decades earlier. Through an incredible sequence of events, the letter ended up in the hands of this chatan —dated with the exact date of his wedding. The letter, addressed to a chatan on his wedding day, was written by his father years earlier on that very same Hebrew date. The message felt as though it had come directly from his father, offering blessings from shamayim . This story was shared at a siyyum on Masechet Bava Metzia . In the crowd sat a man named *Yaakov. Hearing the story, he silently wished that he too could receive something from his late father, who had passed away over 20 years ago. The very next day, as Yaakov opened his mail, he noticed an envelope that looked like another routine request. But inside, to his astonishment, was a handwritten letter—written by his father 50 years earlier to a close friend. That friend had just discovered the letter while cleaning for Pesach and thought it would be meaningful to send it to the son of his old friend. Yaakov was overwhelmed. He couldn't stop reading the letter. As he reached the bottom, he noticed a few words written in the opposite direction—a postscript from his father asking his friend where he was up to in Masechet Bava Metzia . Yaakov was stunned. He had just returned from a siyyum on Bava Metzia , where he had wished for a message from his father. Still in disbelief, Yaakov went to his sefarim shelf and opened his Gemara Bava Metzia . Inside was a sticky note marking that he still had to complete pages 50 through 54. It was as if his father was reminding him: Your siyyum isn't complete yet—finish it properly. In that moment, he felt a powerful connection, a personal hashgachah that touched his soul. Yes, the stories we hear really can happen to us. Hashem treasures everything we do, and we are uplifted when we recognize His presence in our lives. May we always feel close to Hashem. May we always sense His guidance. And may we continue to be inspired by the miracles—big and small—that surround us every day. Shabbat Shalom.

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

Kalkulator ubezpieczeń na życie jest bardzo wygodnym sposobem na poznanie wysokości składki przy danych jakie podasz – jako klient. Jak działa ten nasz kalkulator ubezpieczenia na życie? Poniżej opisuję cały krótki i łatwy proces, w ramach którego od lat pomagamy naszym klientom, łącząc ich z doradcą ubezpieczeniowym.Jak działa ten kalkulator ubezpieczeń na życie1. Wypełnij poniższy formularz 2. Poczekaj na przygotowanie oferty przez zaufanego doradcę ubezpieczeniowego 3. Otrzymujesz ofertę 4. Finalizacja umowyUbezpieczenia na życie jednymi z najczęściej wybieranychUbezpieczenia na życie są jednymi z najczęściej wybieranych przez naszych klientów rodzajów ubezpieczeń. Nasi klienci w wyniku wsparcia ze strony naszych doradców decydują się najczęściej na ubezpieczenia:ubezpieczenia na życieubezpieczenia od utraty dochoduubezpieczenia OC zawodoweubezpieczenia krzyżowe (ubezpieczenia wspólników w spółkach)O co pytamy w kalkulatorze ubezpieczeń na życie?Aby doradca ubezpieczeniowy z którym współpracujemy mógł przygotować dla Ciebie ofertę ubezpieczeniową na bazie rankingu ubezpieczeń na życie, najpierw musi poznać kilka kluczowych parametrów związanych z polisą.W tym kalkulatorze ubezpieczeń na życie zadajemy tylko niezbędne pytania, aby przygotować pierwszą kalkulację, dopasowaną do Twoich potrzeb. Pytamy między innymi:Kogo chcesz ubezpieczyć? Możliwe odpowiedzi:Tylko siebieTylko bliskichSiebie i bliskichJaki zakres ubezpieczenia? Możliwe odpowiedzi:Śmierć (pod kredyt)  NNW  Poważne zachorowania  Pobyt w szpitalu  Poważne operacje  Niezdolność do pracy  (niezdolność do pracy a niezdolność do wykonywania zawodu)Druga opinia medyczna  Urodzenie dziecka  Śmierć rodzica teściaPo wykonaniu przez agenta ubezpieczeniowego kalkulacji z użyciem kalkulatora, doradca wyśle Ci wycenę ubezpieczenia lub opowie o ubezpieczeniu podczas spotkania (również zdalnie).Sprawdź też informacje o ogłoszeniach o pracę w ubezpieczeniach na insurjobs.pl.

Bamidbar 5785

Shevuot 29 – Friday – 3 SivanBy Rabbi Yosef Zvi Rimon, Nasi, World Mizrachi; Founder and Chairman, Sulamotשבועות דף כט, דף יומי

Gauteng Premier Panyaza Lesufi has relaunched the Nasi Ispani Programme, aiming to create 40,000 jobs. However, critics, including the DA, question the programme's funding, citing past financial challenges. Elvis Presslin spoke to Vuyo Mhaga, Gauteng Provincial Government Spokesperson, to discuss the programme's prospects and challenges

Nasi bohaterowie po dotarciu do słynnego Neverwinter wpakowali się w niezłą kabałę - czy poradzą sobie w krzyżowym ogniu dwóch grup przestępczych trzęsących metropolią?

Nasi bohaterowie wreszcie wyruszają do słynnego miasta Neverwinter! Co tam zastaną? Czy uda się im wpaść na trop kolejnego Kamienia... I zaklętej w kamień Venki?

התוכן לדעת רשב"י אין ציבור עושה פסח שני. ולכאו' היתכן שיחסר אצל הציבור כולו הענין דקרבן פסח?! ובפרט לרשב"י שאמר "יכול אני לפטור את כל העולם כולו מן הדין", וע"י שאמר זאת פעל שהענין יומשך ויתגלה למטה בעוה"ז הגשמי, והיתכן שרשב"י יפסוק שהציבור כולו יגרע ח"ו בזה שיחסר אצלו ענין הפסח?! והביאור – שאדרבה, לדעת רשב"י הציבור אינו זקוק להביא פסח שני (ואם מביאו ה"ז חולין בעזרה), כי ע"י שהציבור צועקים "למה נגרע" ומשתוקקים להקריב הקרבן וכו' – פועלים כבר כללות ענין הפסח (וע"ד שגם בימים שבהם אין אומרים תחנון נפעלת הפעולה דאמירת תחנון (ענין התשובה) מצד עצם היותם "יומין זכאין"). ובפרט שרשב"י שהי' נשיא בדורו, רואה באנשי הדור את הענינים שלו (ע"ד מ"ש אדמו"ר האמצעי שנותן תיקון ב"יחידות" רק לאחרי שמוצא בעצמו (בדקות עכ"פ) את הענין הדורש תיקון), ואצלו הי' סדר העבודה שלא הי' זקוק לקיום מצות מעשיות אלא פעל ההמשכות ע"י עבודה רוחנית.ד' חלקים משיחת פסח שני ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=12-05-2025 Synopsis Rabbi Shimon ben Yochai holds that the community does not bring a Pesach Sheini offering. Seemingly, how is it possible that Rashbi, who said, “I am able to exempt the entire world from judgment” (and by saying it, he caused it to come down and be revealed in this physical world) would hold that the entire community would be “excluded” from bringing the Korban Pesach? The explanation is that, to the contrary, Rashbi held that the community doesn't bring the Pesach Sheini because it doesn't need to: When the community cries out “Why should we be excluded?” and they yearn to bring the korban etc. – that itself already has the effect of the Korban Pesach. (Similar to how we don't say Tachanun on meritorious days because the merit of the day itself causes that Tachanun isn't needed.) This is especially true considering the fact that Rashbi was the Nasi of his generation, who saw his own qualities in the people of his generation: because he was able to accomplish his Divine service in a spiritual fashion, he held that the community didn't need to physically bring the Pesach Sheini. (Similar to the story of the Mitteler Rebbe pausing Yechidus until he was able to identify within himself – in a most subtle form – the issue for which someone needed a tikkun).4 excerpts from sichah of Pesach Sheini 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=12-05-2025

Makkot 23 – Thursday – 3 IyarBy Rabbi Yosef Zvi Rimon, Nasi, World Mizrachi; Founder and Chairman, Sulamotמכות דף כג, דף יומיToday's Daily Dose is sponsored in honor of the recovery from the recent hospitalization of Baruch Avner ben Sarah Feigel

התוכן 1) הרמז ב"אשה כי תזריע וילדה זכר" [שבתחילת פ' תזריע]: הגאולה דלעת"ל, כיון שהיא באה ע"י אתערותא דלתתא ("מקבל", "אשה כי תזריע"), לכן "וילדה זכר" - גאולה שאין אחרי' גלות, והתעסקות כ"א בגאולת עצמו ובני-ביתו תזרז את הגאולה הכללית במהרה בימינו. 2) הוראתו הכללית של בעל יום ההולדת שההנהגה צ"ל באופן של "מלכתחילה אריבער": הנהגתו תיכף ומיד בהתחלת עבודתו הוא באופן של הרמה והתנשאות, גם ביחס לענין הכי גבוה! והענין ד"מלכתילה אריבער" קשור גם לענין ה"נשיאות", ועאכו"כ נשיא דתורת החסידות (שענינה "לפנים משורת הדין"). וזה גם מודגש בלידת אדמו"ר מהר"ש ביום ב' אייר - שברגע שנולד כבר הי' הענין ד"תפארת שבתפארת"!1) משיחת אור לב' אייר ה'תשמ"ח 2) משיחת ב' אייר ה'תשמ"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=29-04-2025 Synopsis (1) The verse, “If a woman conceives and gives birth to a male” (at the beginning of parashas Tazria) alludes to the future Redemption, which will come through an awakening from below (from the recipient) resulting in “giving birth to a male,” meaning a Redemption after which there will be no more exile. Working on one's personal redemption, and that of one's family and those around him, will hasten the global Redemption speedily in our days. (2) The general directive from the Rebbe Maharash (whose birthday it is) is that one should conduct himself in the manner of m'lechatchila ariber – meaning that from the very beginning of one's service, his approach should be elevated and exalted, even above the highest things. The idea of m'lechatchila ariber also relates to “nesius” – and certainly to the Nasi of the teachings of Chassidus (which teach a person to go beyond the letter of the law – also an expression of m'lechatchila ariber). This is also emphasized by the Rebbe Maharash's birth on 2 Iyar: at the very moment of his birth, it was already Tiferes Sheb'Tiferes.(1) Excerpt from sichah of Monday night, 2 Iyar 5748. (2) Excerpt from sichah of Tuesday, 2 Iyar 5748. For a transcript in English of the Sicha: https://thedailysicha.com/?date=29-04-2025 לע"נ ר' מנחם מענדל ב"ר ראובן צבי יהודה ע"ה פייגעלשטאק ליום היארצייט שלו בדר"ח אייר. ת.נ.צ.ב.ה.*לע”נ הרב חיים ב"ר אלי'הו הלוי ע"ה סוויד ליום היארצייט שלו בדר"ח אייר. ת.נ.צ.ב.ה.נדבת בתו מרת רוזה חנה ובעלה ר' אברהם הכהן שיחיו כהן

Konrad Mędrzecki pozostaje na gorącej linii z Mikołajem Murkocińskim i Hanną Tracz relacjonującymi wydarzenia z Rzymu, tuż przed pogrzebem Papieża Franciszka. Słuchamy też encyklik Papieża Franciszka i przypominamy ciekawostki z jego życiorysu. Nasi korespondenci prezentują również nagrania rozmów z wiernymi uczestniczącymi we wczorajszej mszy w intencji papieża Franciszka w kościele św. Stanisława BM w Rzymie. 

Mulut saya yang belum bisa dikontrol dengan baik membuat ibu nasi uduk tersinggung kaliya

Neste Cafezinho questionamos: o que aconteceu com a rebeldia do rock? Quando foi que a jaqueta de couro virou fantasia e o grito virou panfleto? A partir do caso do vocalista Nasi, provocamos uma reflexão sobre artistas que trocam a liberdade pelo aplauso fácil, e critica o “rockeiro de palco” que, ao invés de desafiar o sistema, ajoelha-se diante dele. Rock é atitude. Ou era...See omnystudio.com/listener for privacy information.

Neste Cafezinho questionamos: o que aconteceu com a rebeldia do rock? Quando foi que a jaqueta de couro virou fantasia e o grito virou panfleto? A partir do caso do vocalista Nasi, provocamos uma reflexão sobre artistas que trocam a liberdade pelo aplauso fácil, e critica o “rockeiro de palco” que, ao invés de desafiar o sistema, ajoelha-se diante dele. Rock é atitude. Ou era...See omnystudio.com/listener for privacy information.

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

Książę Poniatowski tonący w nurtach Elstery, finał insurekcji kościuszkowskiej skąpany w krwi w czasie rzezi Pragi i rzeź stolicy 150 lat później w czasie powstania 1944. Do tego nie mające szans zrywy niepodległościowe, często straceńcza wręcz walka dumnych Polaków. Osiągnęło to zenit w czasie II wojny światowej gdy nasi przodkowie ginęli w interesie perfidnych mocarstw. Dlaczego tak chętnie Polacy mówili "nic to!", kładąc na szali swe życie w imię honoru i męczeństwa narodu. Dlaczego czasem robili to w gruncie rzeczy przelewając krew w imię interesów obcych imperiów i wykorzystujących ich naiwność przywódców, takich jak choćby Napoleon czy później zachodni alianci. Czy naprawdę potrzebujemy dziś czcić bohaterów składających swoje życie na ołtarzu dla ojczyzny? O tym w dzisiejszym odcinku, którego gościem jest autor książki Nic to! Dlaczego historia Polski musi się powtarzać?" Jan Maciejewski.

Narrativas analisa os acontecimentos do Brasil e do mundo sob diferentes perspectivas.     Com apresentação de #MadeleineLacsko, o programa desmonta discursos, expõe fake news e discute os impactos das narrativas na sociedade.     Abordando temas como geopolítica, comunicação e mídia, traz uma visão aprofundada   e esclarecedora sobre o mundo atual.     Ao vivo de segunda a sexta-feira às 17h. Assista também no Youtube: https://youtu.be/IRIgeuTcDCw   Chegou o plano para quem é Antagonista de carteirinha.    2 anos de assinatura do combo O Antagonista e Crusoé com um super desconto de 30% adicional* utilizando o voucher 10A-PROMO30.    Use o cupom 10A-PROMO30 e assine agora:   narrativas (https://bit.ly/promo-2anos-narrativas)  (*) desconto de 30% aplicado sobre os valores promocionais vigentes do Combo anual.    Promoções não cumulativas com outras campanhas vigentes. Promoção limitada às primeiras 500 assinaturas. 

No Fórum Onze e Meia de hoje: Por que Michelle interferiu na cirurgia de Bolsonaro; ex-presidente do BC quer congelar salário mínimoParticipam do programa de hoje o jornalista Cynara Menezes, o músico e jornalista Julinho Bittencourt, o vocalista do Íra Nasi e Ricardo Berzoini Apresentação de Dri Delorenzo e comentários de Renato Rovai.Become a supporter of this podcast: https://www.spreaker.com/podcast/forum-onze-e-meia--5958149/support.

Potter, Kelly e PG e trazem as principais informações do dia sobre comportamento, cultura, humor, futebol, cotidiano, política e opinião. O Timeline Gaúcha vai ao ar de segunda a sexta-feira, das 10h às 11h, com transmissão simultânea no YouTube

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

התוכן כ"ק מו"ח אדמו"ר נק' "נשיא דורנו". דאע"פ שענינו הוא לכאו' – נשיא חב"ד, הרי ידוע שמצב היהדות במדינתו – ששם הי' רוב מנין ובנין של כלל ישראל – מיד בתחלת נשיאותו הי' תלוי בכמה ענינים שהוא עסק במס"נ בפועל. וזו – מס"נ בפועל – היתה הנקודה של כל שלושים שנות נשיאותו, גם כאשר הי' במדינות כאלו שהי' יכול לפעול הרבה גם בעבודה עפ"י טו"ד וכו'. גם כאשר הגיע לארה"ב, לא התחשב עם מצב בריאותו ששלל עבודה של מס"נ אלא הכריז מיד שהגיע כדי להפיץ יהדות ולשלול את ההנחה ש"אַמעריקע איז אַנדערש" וכו'. וכמו במ"ת הנה "על כל דיבור ודיבור פרחה נשמתן" (ענין המס"נ) – גם על ה"דיבורים" כמו "לא תחמוד" שאין חיוב למס"נ ע"ז, ועד"ז ביחידי סגולה, כמו כ"ק מו"ח אדמו"ר, שמוסרים נפשם בפועל למלאות כוונה העליונה – בכל הענינים, אפי' בענינים ה"קטנים". והוא סלל לנו את הדרך שגם במצב של הרווחה וכו' יעמוד כח המס"נ בגלוי, ואז נפעלים הענינים ביותר חיות ופנימיות וכו'.משיחת מוצאי ש"ק פ' בא, יו"ד שבט ה'תש"ל ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=31-03-2025 Synopsis My father-in-law the Rebbe is referred to as the Nasi of our generation; although he was seemingly the Nasi of Chabad, we know that from the beginning of his leadership, it was his actual mesiras-nefesh that facilitated Jewish life in the country where the majority of Jews lived. And this approach of actual mesiras nefesh was the defining quality of all thirty years of his leadership, even when he came to countries where much could be accomplished even without such mesiras nefesh. Even when he arrived in the United States, despite his physical health at the time (which naturally precluded working with such mesiras nefesh), he immediately declared that he had come to spread Yiddishkeit, rejecting the notion that “America is different.” Just as at Matan Torah, “Upon every commandment their souls took flight” (i.e. mesiras nefesh) – including the latter ones where mesiras-nefesh isn't required by law – similarly, there are unique individuals like the Rebbe who devote themselves with actual mesiras nefesh to carrying out the Divine will in all matters, even the seemingly “minor” ones. And he paved the way for us, so that even in times of comfort and prosperity, one can live with manifest mesiras nefesh – and then, everything is done with greater vitality and depth.Excerpt from sichah of Motzaei Shabbos Parashas Bo, 10 Shevat 5730 For a transcript in English of the Sicha: https://thedailysicha.com/?date=31-03-2025

התוכן א) כמו בזמן גלות מצרים נתבשרו בנ"י על הגאולה בר"ח ניסן, הנה עד"ז בכל ר"ח ניסן מתחדשת הנתינת-כח לכללות ענין הגאולה, וכן תהי' לנו בר"ח ניסן זה בפועל!; בר"ח ניסן היתה חנוכת המשכן ואז התאחדו כל הי"ב נשיאים והביאו ביחד קרבן משותף "שש עגלות צב ושנים עשר בקר", ורק לאח"ז הביא כל נשיא קרבן מיוחד ביומו. וההוראה: בר"ח ניסן ישנה הנתינת-כח לכאו"א להתאחד עם כלל ישראל, וכולם יחד מסייעים ל"הקמת המשכן" וכו'. ב) להוסיף בלימוד הלכות חג הפסח שמרובים ביותר, וכשיודעים מ"ש בכתבי האריז"ל ש"משהו חמץ" בפסח נוגע להנהגה דכל השנה כולה, הרי לא יחסכו שום מאמץ להזהר מזה ע"י ידיעות ההלכות וכו'.ב' חלקים משיחות ר"ח ניסן ה'תשמ"ב ל"צבאות השם" ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=30-03-2025 Synopsis (1) Just as the Jewish people were informed of the redemption from the Egyptian exile on Rosh Chodesh Nissan, so too, on every Rosh Chodesh Nissan, there is a renewed empowerment for redemption, and so may it be for us practically on this Rosh Chodesh Nissan. When the Mishkan was inaugurated on Rosh Chodesh Nissan, all twelve Nesi'im united in one offering of “six covered wagons and twelve cattle”; only afterward did each Nasi bring his individual offering on his designated day. The lesson is that on Rosh Chodesh Nissan every Jew is empowered to unite with the entire Jewish people, and together as one to take part in erecting the Mishkan etc. (2) One should increase in studying the Halachos of Pesach. As the Arizal states, even the slightest amount of chametz on Pesach affects one's conduct for the entire year; therefore, one will surely spare no effort to avoid chametz, by studying the relevant halachos etc.2 excerpts from sichos of Rosh Chodesh Nissan 5742 For a transcript in English of the Sicha: https://thedailysicha.com/?date=30-03-2025

Kencan Dengan Tuhan - Sabtu, 29 Maret 2025Bacaan: "Sebab tujuh kali orang benar jatuh, namun ia bangun kembali, tetapi orang fasik akan roboh dalam bencana." (Amsal 24:16) Renungan: Ada seorang koki sedang membuat kue. Namun setelah menyelesaikan pekerjaannya, baru ia sadar bahwa ia telah melakukan satu kesalahan. Ia lupa memasukkan baking powder ke dalam adonan kue coklatnya. Hasilnya, setelah dipanggang kue coklat tersebut tidak mengembang alias bantat. Tekstur kue coklat yang seharusnya tebal, lembut, dan berpori-pori, menjadi agak padat dan basah. Namun, siapa yang menyangka pada akhirnya hasil dari adonan yang gagal ini justru banyak disukai orang sampai saat ini. Kue itulah yang sekarang kita sebut sebagai brownies. Begitulah sebuah kesalahan, tidak selalu akan berakhir dengan kesia-siaan. Memang, ada pepatah yang berbunyi, "Nasi sudah menjadi bubur." Kita tidak akan bisa mengembalikan bubur itu kembali menjadi nasi. Tetapi, kita bisa mengolah agar bubur itu menjadi enak dan menarik. Demikian juga dengan kehidupan kita. Mungkin kita pernah melakukan kesalahan yang membuat hidup kita menjadi tidak sesuai dengan apa yang kita dan Tuhan harapkan. Kita merasa bahwa kita telah hancur, terpuruk, dan tidak berdaya. Semua harapan seakan-akan sirna begitu saja dan masa depan seolah-olah menjadi suram. Hal seperti inilah yang pernah dialami oleh Raja Daud. Pada awalnya keadaan Daud sangat baik. la begitu dikasihi oleh banyak orang karena keberaniannya. Ia juga begitu dikasihi oleh Tuhan karena sikapnya yang sangat mengandalkan Tuhan. Ia diberi gelar "orang yang berkenan di hati-Nya" (1 Sam 13:14). Namun, karena satu kesalahan yang ia buat, yaitu perzinaan, semua kegemilangan yang ia peroleh seolah-olah hilang terhapus oleh kesalahannya itu. Tetapi, karena hatinya lembut, ia mau bertobat ketika pesan Tuhan datang kepadanya melalui Nabi Natan. Hidupnya pun kembali dipulihkan walau ia harus tetap menerima akibat dari kesalahannya itu. Daud bangkit! Dan dalam pandangan Tuhan, Daud tetap dianggap sebagai orang benar. Itulah sebabnya, setiap raja setelah dia yang hidup dalam jalan Tuhan diberi tanda positif "seperti Daud leluhurnya". Di dalam perjalanan hidup ini, tidak seorang pun yang luput dari kesalahan. Setiap kita, entah waktu kecil atau sudah dewasa, entah siang ataupun malam, pasti pernah berbuat salah. Tetapi sadarilah, kesalahan-kesalahan yang kita buat bisa menjadi pengalaman penting untuk kehidupan ke depan. Justru ketika kita seakan-akan kehilangan kekuatan sebagai akibat dari kesalahan yang kita buat, kita didorong untuk mengandalkan Tuhan. Kita yang hidup di dalam kasih karunia Tuhan harus memandang bahwa kesalahan bukanlah akhir dari sebuah perjalanan hidup. Walau kelihatannya semua berantakan, kalau kita kembali dan berserah pada Tuhan, bukan tidak mungkin kita bisa menghasilkan yang baik dari kesalahan kita. Ketika kita memilih untuk bangkit, berubah, dan berserah kepada-Nya, maka la akan membawa kita pada jalan-jalan-Nya! Tuhan Yesus memberkati. Doa:Tuhan Yesus, berilah aku hikmat untuk belajar dan kemampuan untuk bangkit dari setiap kesalahan yang aku lakukan, sehingga aku tidak terpuruk tetapi tetap semangat karena Engkau ada besertaku. Amin. (Dod).

התוכן ידוע מה שגילה נשיא דורנו אודות ההנהגה המיוחדת שצ"ל ב"יום הולדת", כגון התבוננות וחשבון הנפש, עריכת התוועדות וכו'. וצ"ל מהו ה"שטורעם" המיוחד שעושים מ"יום הולדת" – לידת האדם, הרגע בו יצא לאויר העולם?! הרי שלימות איבריו וגידיו ודופק הלב ואכילה ושתי' וכו' היתה לו כבר לפני צאתו לאויר העולם?! ותמיהה זו גדולה יותר כאשר מדובר אודות יהודי, מציאות הרוחני של הולד: הרי בהיות הולד במעי אמו "נר דלוק על ראשו .. מלמדין אותו כל התורה כולה"! ולעומת זאת "כיון שבא לאויר העולם בא מלאך וסטרו ומשכחו כל התורה כולה", וכעת עליו להתחיל שוב וללמוד הכל מחדש – וא"כ מהי ה"חגיגה" דיום שיצא לאויר העולם?! והביאור: קודם יציאת הולד לאויר העולם, הנה אף שהי' שלם בכל, בגוף ונפש, אבל "עובר – ירך אמו הוא", וברגע יציאתו לאויר העולם נתחדש שנעשה מציאות בפ"ע, וברגע נעלה זה מתחיל עבודתו ולומד התורה בכח עצמו באופן שזה נעשה "קב שלו"! ונקודה זו, העילוי דעבודה בכח עצמו, חוגגים ויש להזכר עלי' ביום הולדת [המשך יבוא].ד' חלקים משיחת ח"י אלול ה'תשמ"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=24-03-2025 Synopsis We know that the Nasi of our generation revealed the special practices observed on a birthday (contemplation, introspection, arranging a farbrengen etc.). But seemingly, why do we make such a big deal about a birthday, if the body is already complete before birth, with limbs and sinews and a heartbeat etc.? And the question is even stronger for a Jew, whose spiritual existence is already complete in the womb, and moreover, “a candle is lit above his head… and he is taught the entire Torah,” whereas “once he enters the world, an angel comes and strikes him, making him forget the entire Torah,” so that now he has to relearn everything? The answer is that although the child is complete before birth, both physically and spiritually, he is still considered part of his mother; it is at the moment of birth that the child becomes an independent entity. And this exalted moment, when one's divine service through his own effort begins, is what we remember and celebrate on a birthday. (To be continued.)4 excerpts from sichah of 18 Elul 5742 For a transcript in English of the Sicha: https://thedailysicha.com/?date=24-03-2025 לזכות ר' סיני יוסף הלוי בן שרה זיסל שי' וויינבוים ליום ההולדת שלו כ"ד אדרלשנת ברכה והצלחה, ואריכות ימים ושנים טובות ‏*לע"נ הרבנית מרת חוה ע"ה בת הרה"צ הרב אברהם יהושע העשיל זצוק"ל גורארי'ליום היארצייט שלה כ"ד אדרת.נ.צ.ב.ה.

Ludzie współcześni przez tysiące lat żyli równolegle z innymi hominidami, np. znanymi chyba wszystkim neandertalczykami (ale nie tylko). Nie żyliśmy w jednych grupach, ale na pewno się spotykaliśmy, a przez jakiś czas również się z nimi krzyżowaliśmy. Potem przestaliśmy (to zresztą bardzo ciekawe dlaczego, o czym niżej), ale raczej nie oznaczało to wrogości, nie mamy żadnych znalezisk świadczących o obopólnej agresji. Dzięki dostępności badań genetycznych nasza wiedza o innych hominidach gwałtownie się poszerzyła w ciągu ostatnich 20 lat. O aktualnym stanie wiedzy i niesamowitych perspektywach rozmawiam z prof. Małgorzatą Kot z Wydziału Archeologii UW, która za parę miesięcy ponownie wyrusza do Azji Centralnej, w wysokie góry zachodniego Tienszanu i Pamiro-Ałtaju, by tam szukać śladów relacji ludzi współczesnych z innymi hominidami, tym razem w projekcie finansowanym z grantu ERC Consolidator Grant.Od dawna wiemy, że człowiek współczesny wyewoluował w Afryce i stamtąd wywędrował na inne kontynenty. Genetyka mówi nam więcej: wyjść było kilka. Pierwsze trzy populacje, które dotarły do Europy, po prostu wymarły. My jesteśmy potomkami tej czwartej. Nasi przodkowie poradzili sobie w lodowatej Europie, choć byli przystosowani do warunków afrykańskich. – Brak morfologicznego dostosowania nadrobiliśmy kulturowo – opowiada badaczka. Czyli nauczyliśmy się, jak się ubrać, jak polować i jak mieszkać, by przeżyć. Dość szybko straciliśmy ciemny pigment, częściowo w wyniku ewolucji, a w dużej mierze dzięki krzyżowaniu się z neandertalczykami.Tajemnicza sprawa jest taka, że wcale nie trwało to długo. – Wiemy, że my z neandertalczykiem krzyżowaliśmy się tak naprawdę bardzo krótko, to było jakieś 4-5 tysięcy lat – mówi prof. Kot. A przecież spotykaliśmy się o wiele, wiele dłużej. Hominidy wędrowały w grupach rodzinnych po 8-10 osób. W grupach liczyło się pochodzenie „po mieczu”, mężczyźni byli ze sobą genetycznie spokrewnieni, a córki odchodziły do innych grup. Nie wiemy, jak to dokładnie przebiegało, ale pojedynczej kobiecie na pewno trudno byłoby przeżyć samotnie, więc do wymian musiało dochodzić przy okazji spotkań grup. – Myślę, że każde spotkanie z grupą ludzką było wtedy wartościowe, czy to byli neandertalczycy, czy denisowianie – tłumaczy badaczka. To była szansa na wzbogacenie puli genetycznej. Co ciekawe, nie znaleziono ani jednych szczątków neandertalczyka z genami ludzi współczesnych. Przypuszcza się, że kobiety ludzi współczesnych nie były w stanie urodzić dziecka neandertalczyka – to były dzieci większe, z dużo większą głową. Są też dowody na krzyżowanie się neandertalczyków z denisowianami, a stan wiedzy zmienia się z każdym nowym znaleziskiem.W odcinku usłyszycie też, jak się przygotować do badań w górach Uzbekistanu, dlaczego prof. Kot wierzy, że znajdzie tam ślady denisowian (byli genetycznie dostosowani do życia w wysokich górach!) i dlaczego to inne populacje wyginęły, choć my też byliśmy na granicy wymarcia. Jestem totalnie zafascynowana tym tematem (i panią profesor!)  Polecam gorąco!

The overthrow of Bachar al-Assad's regime in Syria and its replacement by new rulers with close ties to Turkey are ringing alarm bells in Israel. RFI's correspondent reports on how Ankara and Jerusalem's deepening rivalry could impact Syria's future.  Turkish President Recep Tayyip Erdogan's already strong support for the militant group Hamas has strained relations with Israel.Now, Syria is threatening to become a focal point of tension.Earlier this month, Erdogan issued a widely interpreted warning to Israel to stop undermining Damascus's new rulers."Those who hope to benefit from the instability of Syria by provoking ethnic and religious divisions should know that they will not achieve their goals," Erdogan declared at a meeting of ambassadors.Erdogan's speech followed Israeli Prime Minister Benjamin Netanyahu's offer to support Syria's Druze and Kurdish minorities."We will not allow our enemies in Lebanon and Syria to grow," Netanyahu told the Knesset. "At the same time, we extend our hand to our Druze and Kurdish allies."Gallia Lindenstrauss, an Israeli foreign policy specialist at the Institute for National Security Studies in Tel Aviv told RFI that Israel view is not very optimistic about the future of Syria, and sees it as a potential threat to Israel.Success of rebel groups in Syria advances Turkish agenda"The fact that Turkey will be dominant in Syria is also dangerous for Israel," adds Lindenstrauss."Turkey could build bases inside Syria and establish air defences there. This would limit Israel's room for manoeuvre and could pose a threat. Israel wants to avoid this and should therefore adopt a hard-line approach."Deepening rivalryAnkara and Jerusalem's deepening rivalry is shaping conflicting visions for the future of Syria.Selin Nasi, a visiting fellow at the London School of Economics' Contemporary Turkish Studies Department, "Turkey wants to see a secure and stabilised unitary state under Ahmad al-Sharaa's transitional government."Israel, on the other hand, wants to see a weak and fragmented Syria. Its main concern has always been securing its northern border," added Nasi.Israeli forces are occupying Syrian territory along their shared northern border, which is home to much of Syria's Druze minority.However, Israeli hopes of drawing Syria's Kurds away from Damascus suffered a setback when the Kurdish-led Syrian Democratic Forces (SDF), which controls part of Syria, signed an agreement on 10 March to merge part of its operations with Syria's transitional government.Mutual distrustAs Damascus consolidates control, analysts suggest Israel will be increasingly concerned about Turkey expanding its military presence inside Syria."If Turkey establishes military posts in the south of the country, close to the Israeli border, presumably with the permission of the government in Damascus," warns Soli Ozel, a lecturer in international relations at the Institute for Human Sciences in Vienna, "then the two sides would be in close proximity, with military forces on both sides. That, I believe, would create a highly dangerous, volatile, and incendiary situation."As Erdogan celebrates Turkish role in ousting Assad, uncertainty lies aheadAnalysts warn that if Turkey extends its military presence to include airbases, this could threaten Israel's currently unchallenged access to Syrian airspace.However, some observers believe that opportunities for cooperation may still exist."Things can change," says Israeli security analyst Lindenstrauss."Israel and Turkey could resume cooperation and potentially contribute to Syria's reconstruction in a way that does not threaten Israel. However, this does not appear to be the path the Erdogan regime is currently taking, nor does it seem to be the direction chosen by Netanyahu and his government."With Erdogan and Netanyahu making little secret of their mutual distrust, analysts warn that their rivalry is likely to spill over into Syria, further complicating the country's transition from the Assad regime.

Były premier o koalicji z Konfederacją i PSL, o obronności, działaniach Brukseli, współpracy z Turcją, o wyborach prezydenckich, polityce obecnego rządu i amerykańskiej broni atomowej

Find out what happened once Reb Yisroel revealed himself to the world as a Nasi and Rebbe.

This week's learning is sponsored by Ruth Rotenberg in loving memory of their eldest daughter Tanielle Gavre"ea Margalit on her 20th yahrzeit. "Hashem gifted us a beautiful neshama for 18 years. She remarkably accomplished so much, and so many continue to carry her passions and deeds." Today's daf is sponsored by Miki Kadosh in loving memory of her father, Daniel ben Avraham. Today's daf is sponsored by Judy Schwartz in loving memory of her mother Shirley K. Tydor, Sarah Raizel Bat Mordechai Yitzchak and Freida Sima, and her grandmother, Esther bat Sinai and Chaya. "My beloved mother had the zechut of living in Israel, my beloved grandmother, who I never knew, died of typhus in the Lodz ghetto. May their memories be a blessing." Today's daf is dedicated in memory of Ariel and Kfir Bibas, and Oded Lifshitz, and pray for the safe return of Ariel and Kfir's mother, Shiri. Our hearts are with the families.  One who desecrates Shabbat gets stoned. What exceptions to the rule are there? One who curses one's father and mother gets stoned. However, this is limited to one who cursed them using the name of God. There is a debate about whether it is only if one uses the name of God and not a nickname. The verse regarding the punishment for this is extrapolated. The warning for this is derived from the verse in Shmot 22:27 from the prohibition to curse Elohim (either judges or God) and a Nasi. How is it derived from this verse? One who engages in sexual relations with a betrothed young woman receives the punishment of stoning. To receive this specific punishment, the woman must be a naara (the stage between a ketana and a bogeret), virgin, betrothed, and still in her father's domain. If two men engage in relations with her, only the first is stoned, the second receives the typical punishment for adultery of strangulation. All these details are derived from verses in the Torah. The Mishna corresponds to the opinion of Rabbi Meir, as the rabbis disagree and obligate one even if the woman is younger, a ketana. There is a tannaitic debate between Rabbi Yonatan and Rabbi Yoshea about whether according to Rabbi Meir there is a punishment of strangulation for the man if the girl is under the age of a naara or if there would be no punishment at all. Each establishes his position using a verse from the Torah. What does each one derive from the verse supporting the other's opinion?

This week's learning is sponsored by Ruth Rotenberg in loving memory of their eldest daughter Tanielle Gavre"ea Margalit on her 20th yahrzeit. "Hashem gifted us a beautiful neshama for 18 years. She remarkably accomplished so much, and so many continue to carry her passions and deeds." Today's daf is sponsored by Miki Kadosh in loving memory of her father, Daniel ben Avraham. Today's daf is sponsored by Judy Schwartz in loving memory of her mother Shirley K. Tydor, Sarah Raizel Bat Mordechai Yitzchak and Freida Sima, and her grandmother, Esther bat Sinai and Chaya. "My beloved mother had the zechut of living in Israel, my beloved grandmother, who I never knew, died of typhus in the Lodz ghetto. May their memories be a blessing." Today's daf is dedicated in memory of Ariel and Kfir Bibas, and Oded Lifshitz, and pray for the safe return of Ariel and Kfir's mother, Shiri. Our hearts are with the families.  One who desecrates Shabbat gets stoned. What exceptions to the rule are there? One who curses one's father and mother gets stoned. However, this is limited to one who cursed them using the name of God. There is a debate about whether it is only if one uses the name of God and not a nickname. The verse regarding the punishment for this is extrapolated. The warning for this is derived from the verse in Shmot 22:27 from the prohibition to curse Elohim (either judges or God) and a Nasi. How is it derived from this verse? One who engages in sexual relations with a betrothed young woman receives the punishment of stoning. To receive this specific punishment, the woman must be a naara (the stage between a ketana and a bogeret), virgin, betrothed, and still in her father's domain. If two men engage in relations with her, only the first is stoned, the second receives the typical punishment for adultery of strangulation. All these details are derived from verses in the Torah. The Mishna corresponds to the opinion of Rabbi Meir, as the rabbis disagree and obligate one even if the woman is younger, a ketana. There is a tannaitic debate between Rabbi Yonatan and Rabbi Yoshea about whether according to Rabbi Meir there is a punishment of strangulation for the man if the girl is under the age of a naara or if there would be no punishment at all. Each establishes his position using a verse from the Torah. What does each one derive from the verse supporting the other's opinion?

Marty Solomon and Brent Billings join Elle Grover Fricks to lay the groundwork for another series of Talmudic conversations in Matthew.“Dei Verbum” — Pope Paul VI, November 18, 1965Magisterium — WikipediaA Marginal Jew: Rethinking the Historical Jesus, Volume I, by John P. MeierEarly Jewish Messianism in the New Testament — “Introduction” by Serge RuzerJudah ha-Nasi — WikipediaBEMA 107: Donkeys and Rabbis

Nasi eksperci ostatnie dni spędzili w Niemczech obserwując z bliska kampanię wyborczą. Jakie są ich spostrzeżenia? Czym niemieckie kampanie się wyróżniają? Jaka jest atmosfera wśród przedstawicieli rywalizujących partii? Na te i inne pytania odpowiadają Kamil Frymark i Michał Kędzierski.Nowy Niemiecki Monitor Wyborczy: https://www.osw.waw.pl/pl/publikacje/komentarze-osw/2025-02-13/kto-wybierze-bundestagFilm o wyborach na wschodzie Niemiec: https://www.youtube.com/watch?v=Uy8BIU4bVsw&t=2s

Czy można zagłuszyć emocje? Przestać czuć to co się czuje? A w trudnych sytuacjach znaleźć się w jeszcze trudniejszych sytuacjach? Owszem! Dominik Werner szczerze opisuje schematy zachowań, w których tkwił przez lata. Poruszamy kwestie zdrowia psychicznego i zmiany schematów myślowych. Rozmawiamy o nauce dbania o siebie i, wprost niemożliwej do wykonania umiejętności, proszeniu innych o pomoc. Można czuć niewiele i świetnie sobie z tym faktem funkcjonować. Posłuchaj! Ważny odcinek. @Dominikwerner znajdziesz go na insta www.north.film – działalność Dominika Wernera Plan rozmowy: 0:00 – start 0:55 – zapowiedź rozmowy 3:20 – peron na stacji zmiana 4:47 – czucie zastępcze 7:10 – mężczyźni są uczeni dania rady 9:25 – Dopamina jak narkotyk 10:50 – Uciekanie w relacje 12:15 – Dojrzałość 15:30 – Nie prosimy o pomoc 18:45 – Przyznanie się do słabości 21:00 – Nasi rodzice robili co mogli 24:00 – Można iść po pomoc 25:30 – Warto szukać diagnozy 27:30 – Praca i relacje 30:00 – Odpoczynek 31:12 – Złość i gniew 31:58 – Płakanie 32:30 – Najdłuższa podróż – z mózgu do serca 33:46 – Uczucia 34:18 – Życzenia dla Dominika Może chcesz mnie wesprzeć jako twórcę? I postawić mi kawę? Zapraszam: https://buycoffee.to/stacjazmiana Więcej na https://stacjazmiana.pl/

In this powerful roundtable discussion with top shadchanim from the Yeshivish, Flatbush, and YU worlds—Lisa Elefant, R' Tzadok Katz, and Rebbetzin Dr. Efrat Sobolofsky—along with data expert R' Moshe Pogrow, who offers a macro perspective on the system. We'll tackle the shidduch crisis debate, evolving dating styles, dos and don'ts for singles and parents, and the latest initiatives reshaping the process. Whether you're in the parsha or supporting someone who is, this conversation is a must-listen!Guest Links:Lisa Elefant: We help singles navigate all-things-shidduchim without using the word crisis.► https://adoptashadchan.com/Rebbetzin Dr. Efrat Sobolofsky: YUConnects fosters meaningful relationships leading to marriage through global matchmaking, networking, and educational resources for every stage—from pre-dating to marriage.► https://yuconnects.com/Listen to the CandiDate podcast► https://yuconnects.com/candidate-podcast/R' Tzadok Katz► Call him to connect.R' Moshe PogrowGet Redt a Great Shidduch the Traditional Way – with Some Digital Assistance► https://zuug.app/NASI is committed to alleviating the shidduchim challenges facing our community on both the macro and micro level.► https://nasishidduch.com/✬ SPONSORS OF THE EPISODE ✬► The Happiness ChallengeThe 3-Week Happiness Challenge, run by Aish HaTorah and powered by Partners in Torah, lets you do chessed in the simplest way—learning with someone for just 30 minutes a week for three weeks. Everything is prepared for you, making it easy, meaningful, and a chance to bring unexpected bracha into your life.Join HERE→ partnersintorah.org/happinesschallenge► Twillory: Ultimate Dating Clothes for MenUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Industry Leading Enterprise Software for InnovativeLooking to scale your business? Bitbean's custom software solutions optimize operations, automate workflows, and cut employee overhead by 30% or more.Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY► BIG Study by the OUOrthodox Union's Center for Communal Research, researched the challenges of singlehood among American Orthodox Jews. They heard from over 2000 single Orthodox men and women across the US. The report describes the experiences of daters, what they are seeking in a spouse, how they are dating, and what support they want from the community during the process.READ HERE→ https://go.ou.org/hGMZU72Z✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ IN MERIT TO FIND THEIR PARTNERS SOON ✬ • Shira Ahuva bas Bracha • Avigayil bas Bracha• Everyone who needs a shidduch in Klal Yisroel✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513Lchaim.

התוכן כ"ק מו"ח אדמו"ר סיפר פעם ע"ד המאמר שנאמר ע"י הבעש"ט, ובהוספות של הרב המגיד וכו', עה"פ [רביעי דפ' בשלח] "וישב הים לפנות בוקר לאיתנו" "אל תיקרי לאיתנו אלא לתנאו" – שבשעה שאמר הקב"ה המאמר (לבריאת הים) התנה שיקרע הים לישראל, ואם לאו "לא היו נמצאים הימים ולא נבראו במקום הזה, כי יתבטלו ממציאות הבריאה וכו'". ובזה יובן מארז"ל צדיקים עושים רצונו של מקום וכו'. ובזה יובן גם מ"ש רבי פינחס בן יאיר לגינאי נהרא "פלוג מימיך שאני הולך לדבר מצוה וכו' אם אין אתה חולק מימיך גוזרני עליך שלא יעברו בך מים לעולם", שהתנה הקב"ה עם מעשה בראשית שיעשו רצון הצדיקים אף שאינם בטבעם וכו'. וההוראה: יש לדעת שישנו תנאי משי"ב שבנוגע לעניני תומ"צ צריך ההעלם וההסתר שבעולם להבקע! אלא שהבקיעה בפועל היא ע"י מס"נ (קפיצת נחשון לים). וכמו בסיפור של רפב"י נבקע הנהר בפועל גם עבור בני לוי' שלו וגם עבור חמורו, ועד"ז בנוגע אלינו שמבלי הבט על המעמד ומצב שלנו, הרי "בני לוי'" אנו, שהולכים יחד עם נשיא הדור, ונבקעים כל ההעלמות וההסתרים גם עבורנו!ב' חלקים משיחת יו"ד שבט ה'תשי"ז ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=04-02-2025 Synopsis My father-in-law the Rebbe once told a story regarding the maamar of the Baal Shem Tov, with the additions of the Maggid etc., on the verse (in revi'i of Parashas Beshalach), “The sea reverted to its former strength,” and the teaching of our Sages, “ “Do not read it as ‘to its former strength (l'eisano)' but as ‘to its condition (l'tna'o),'” because when Hashem created the sea, He stipulated with it that it would split for the Jewish people – the Baal Shem Tov explains that if the sea would not split, “the seas would not exist and would not have been created in this place, for they will cease to exist in creation etc.” Based on this, we can understand the expression of our Sages that the Tzaddikim “perform the will of the Omnipresent etc.” This also explains what Rabbi Pinchas ben Yair told the Ginai River, “Ginai, part your water for me” for I am going to do a mitzvah, and “If you do not part, I decree upon you that water will never flow through you again” – because Hashem stipulated with the created beings that they would fulfill the will of the Tzaddikim, even if it defies their nature etc. The lesson is that one must know that all the hiddenness and concealment in the world is subject to a condition since the Six Days of Creation that it must split for the sake of Torah and mitzvos. Just that for the actual splitting to occur, one must jump into the sea with mesiras-nefesh like Nachshon. And just like in the story of Rabbi Pinchas ben Yair, the river split not only for him, but also for those accompanying him and even for his donkey – so, too, the hiddenness and concealment must split for us, regardless of our personal state, because we are accompanying the Nasi of the generation.Two excerpts from sichah of 10 Shevat 5717 For a transcript in English of the Sicha: https://thedailysicha.com/?date=04-02-2025

The next mantle holder of the office of the Nasi, Rabban Shimon Ben Gamliel, teaches us powerful insights on how to become a greater and more perfect person. This Ethics Podcast was originally released on the Ethics Podcast on Apr 10, 2018 – – – – – – – – – – – – – […]

התוכן 1) גאולת מצרים היתה "בחפזון" אבל בנוגע לגאולה דלע"ל נאמר "לא בחפזון תצאו", כי בעת יצי"מ היו בנ"י שקועים במ"ט שערי טומאה ולכן הי' צ"ל "כי ברח העם", חפזון דישראל, וזה גרם ענין החפזון דשכינה ו(להבדיל) מצרים, אבל מצב דבנ"י לע"ל יהי' ש"לא בחפזון תצאו", ולכן יהי' כך גם מצב השכינה והעולם. ועוד: גלות מצרים היתה צ"ל ד' מאות שנה, ולכן לולי החפזון היו נשארים בגלות, משא"כ בנוגע לע"ל הרי "כלו כל הקצין", ולכן אפשר ללכת "בשובה ונחת". אבל לפי"ז, בגלות מצרים שהי' להם ד' מאות שנה לא הי' הזמן יקר כ"כ, משא"כ עתה ש"כלו כל הקצין" ומיד יכול להגיע ה"ימים אשר אין בהם חפץ", יש לייקר כל רגע ולמלאותו עם תומ"צ. 2) שיטת פולין היא שהצדיק הוא זה ש"מחי'" את המקושרים אליו, אבל שיטת חב"ד היא שעל כ"א להתייגע בעצמו. אלא שהעזר לזה בא מנשיא הדור, והוא הקובע את צורת העבודה הנדרשת בתקופת דורו.ב' חלקים מהתוועדות י"ב תמוז ה'תשי"ח ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=30-01-2025 Synopsis (1) Whereas the redemption from Egypt took place “in haste,” regarding the future redemption it says, “For not with haste will you go out….” The reason is because when the Jewish people left Egypt they were stuck in the 49 gates of impurity, so they had to “flee,” haste for the Jewish people, which also resulted in the haste of the Shechinah and lehavdil haste for Egypt. But upon the future redemption, when the Jewish people will be in a state where it is not necessary to flee, that will also be the state of the Shechinah and the state of the world. Moreover: the exile in Egypt was supposed to last four hundred years; therefore, had they not fled in haste, they would have gotten stuck there, whereas now, since “all the end-times have passed,” we can go “with tranquility and restfulness.” Accordingly, in Egypt, where they had four hundred years, every moment wasn't as precious as it is now, when all the end-times have passed, and the “days without desire” can come immediately – so every moment must be cherished and filled with Torah and mitzvos. (2) The approach of Polish Chassidism was that the tzaddik is the one who “gives life” to those connected to him, whereas in the Chabad approach, everyone must toil on his own. But everyone is assisted by the Nasi, who establishes the form of service necessary for his generation.2 excerpts from farbrengen of 12 Tammuz 5718 For a transcript in English of the Sicha: https://thedailysicha.com/?date=30-01-2025 לע”נ ר' יואל זוסמאן ב"ר יצחק מנחם הכהן ענגעל ליום היארצייט שלו ר"ח שבט. ת.נ.צ.ב.ה.נדבת בנו ר' אהרן שלמה הכהן שי' ענגעל

00:00:00 - Bevezetés 00:00:38 - Tegnapi bombariadók 00:05:07 - GeForce RTX 5090 tesztek 00:06:17 - TIMEOUT Podcast: Ráskó Eszter 00:11:18 - Assassin's Creed Shadows 00:16:36 - Rendszer a HH-ban 00:20:44 - Kommunikáció és chat 00:22:47 - Versenyképes fizetés van nálunk? 00:27:00 - Elég motiváció a pénz? 00:29:21 - Munkakörülmények nálunk 00:30:55 - Nasi és mozgás 00:32:39 - Nem mindenki viselkedik ugyanúgy 00:38:04 - Ember 00:39:50 - Figyel Jani? Vagy menekül? 00:41:29 - Jani a chat 00:43:25 - Kinek jó? 00:49:22 - A köd a hibás 00:51:38 - Befejezés

Today's daf is sponsored by Shifra Atik for the refuah shleima of Tzvi Dov Ben Sara.  A tribe that sins is judged in the Great Sanhedrin. To what is this referring? What was their sin? After rejecting the possibility that it is a regular sin with capital punishment like Shabbat or idol worship, several possibilities are suggested. Rav Matna says it is the Nasi of a tribe who sins. Ulla says it is a dispute between two tribes over property. Ravina returns to the rejected answer of idol worship and resolves the earlier difficulty by explaining that they are judged in a court of seventy-one, even though they receive the same punishment as individuals who worshipped idols. A false prophet is judged in the Great Sanhedrin. This is derived through a gezeira shava from the rebellious elder who is punished only if he rebels against a decision of the Great Sanhedrin, even though he is judged in a court of twenty-three. The High Priest is judged in the Great Sanhedrin. This is derived from the words "davar gadol" - issues relating to a gadol, a prominent person. However, others explain this as referring to a difficult matter. Rabbi Elazar asks about an ox of the High Priest that gored - would that be judged in a court of twenty-three or the Great Sanhedrin? There is no answer to this question, but Abaye infers from the question that it was obvious that a financial dispute of the High Priest is ruled in a court of three. The Great Sanhedrin needs to be part of the decision to go out to an optional war. From where is this derived? Only the Great Sanhedrin can expand the borders of Jerusalem and the azarot, and establish courts of twenty-three. These are derived from Moshe's actions, as his actions are considered equivalent to those of the Great Sanhedrin. From where is it derived that an idolatrous city is judged before the Great Sanhedrin? The derivations of other laws regarding idolatrous cities are brought - why not near the border and why not more than two cities? There are different opinions regarding how many cities can be designated as idolatrous cities, depending on location, different courts, and other factors.  

Today's daf is sponsored by Shifra Atik for the refuah shleima of Tzvi Dov Ben Sara.  A tribe that sins is judged in the Great Sanhedrin. To what is this referring? What was their sin? After rejecting the possibility that it is a regular sin with capital punishment like Shabbat or idol worship, several possibilities are suggested. Rav Matna says it is the Nasi of a tribe who sins. Ulla says it is a dispute between two tribes over property. Ravina returns to the rejected answer of idol worship and resolves the earlier difficulty by explaining that they are judged in a court of seventy-one, even though they receive the same punishment as individuals who worshipped idols. A false prophet is judged in the Great Sanhedrin. This is derived through a gezeira shava from the rebellious elder who is punished only if he rebels against a decision of the Great Sanhedrin, even though he is judged in a court of twenty-three. The High Priest is judged in the Great Sanhedrin. This is derived from the words "davar gadol" - issues relating to a gadol, a prominent person. However, others explain this as referring to a difficult matter. Rabbi Elazar asks about an ox of the High Priest that gored - would that be judged in a court of twenty-three or the Great Sanhedrin? There is no answer to this question, but Abaye infers from the question that it was obvious that a financial dispute of the High Priest is ruled in a court of three. The Great Sanhedrin needs to be part of the decision to go out to an optional war. From where is this derived? Only the Great Sanhedrin can expand the borders of Jerusalem and the azarot, and establish courts of twenty-three. These are derived from Moshe's actions, as his actions are considered equivalent to those of the Great Sanhedrin. From where is it derived that an idolatrous city is judged before the Great Sanhedrin? The derivations of other laws regarding idolatrous cities are brought - why not near the border and why not more than two cities? There are different opinions regarding how many cities can be designated as idolatrous cities, depending on location, different courts, and other factors.  

On what criteria is the decision made to intercalate the month? One of the criteria is that it needs to be done by those chosen by the Nasi. A case is brought where an uninvited individual participated, and Rabban Gamliel asked whoever was not invited to leave. Shmuel HaKatan, to avoid embarrassing the individual, took the blame upon himself. Other rabbis have also acted in similar ways in different situations to prevent causing embarrassment to others. The decision to intercalate the year requires the approval of the Nasi. When making this decision, several factors are considered, while others are not. In addition to practical concerns like roads still being wet, three primary factors are evaluated: The readiness of the new grain crop, the ripening of new fruits, and the date of the equinox. Furthermore, the majority of the three main regions of Israel—Judea, the Galilee, and Trans-Jordan—are taken into consideration. The decision to intercalate must be made during the day, not at night.

On what criteria is the decision made to intercalate the month? One of the criteria is that it needs to be done by those chosen by the Nasi. A case is brought where an uninvited individual participated, and Rabban Gamliel asked whoever was not invited to leave. Shmuel HaKatan, to avoid embarrassing the individual, took the blame upon himself. Other rabbis have also acted in similar ways in different situations to prevent causing embarrassment to others. The decision to intercalate the year requires the approval of the Nasi. When making this decision, several factors are considered, while others are not. In addition to practical concerns like roads still being wet, three primary factors are evaluated: The readiness of the new grain crop, the ripening of new fruits, and the date of the equinox. Furthermore, the majority of the three main regions of Israel—Judea, the Galilee, and Trans-Jordan—are taken into consideration. The decision to intercalate must be made during the day, not at night.

This week's learning is sponsored by Jordana Schoor in honor of their son Saadya's marriage to Odel Perets. "Wishing them a home full of love, mazal, and Torah values." Even though it says in the Mishna that a court comprises three judges, there are exceptions. An expert can judge on his own. What determines that someone is an expert judge? Even though an expert does not need to get permission from the Nasi or Exilarch, if the Nasi or Exilarch gives him permission to judge, and he errs in a particular case, he is not obligated to compensate for the loss he caused. While it is clear that the Exilarch's permission exempt a judge ruling in Israel, but can the Nasi's (in Israel) appointment of the judge exempt the judge from liability in Babylonia? The answer is no, as learned from a story regarding Raba bar Hana who received permission from Rabbi Yehuda haNasi to rule, just as he was leaving Israel. In what cases does a judge who makes a mistake, need to pay to compensate for the loss he caused? Rabbi Yehuda haNasi also granted permission to Rav to rule as an expert, just before he went to Babylonia. However, he did not grant him the authority to permit firstborn animals to be eaten by identifying blemishes. Both Rav and Raba bar Hana were nephews of Rabbi Chiya, who was the one who asked Rabbi Yehuda haNasi to permit them both to judge. However, he called Raba the son of his brother and Rav the son of his sister, even though Rav was also the son of his brother. To explain this, the Gemara explains that Rabbi Chiya's half-brother and half-sister married each other and were Rav's parents. Another possible explanation is provided as well. Why did Rabbi Yehuda haNasi not allow Rav to permit firstborn animals? The Gemara brings two possible suggestions. The first explanation is that it was to ensure people would respect Raba bar Hana when he and Rav arrived in Babylonia, as they would see that he had the authority to do something that Rav did not. The second suggestion is that Rav was such an expert that Rabbi Yehuda haNasi was concerned he would permit certain blemishes and people would conclude on their own that blemishes that seemed similar were also permanent blemishes and incorrectly permit firstborn animals. Why did Rabbi Chiya ask Rabbi Yehuda haNasi not only to grant permission to Rav and Raba bar Hana to rule, but also to teach? An answer is brought from a story of a teacher who taught but was misunderstood and caused many people to make a mistake regarding laws of impurity. Therefore, one must also receive permission to teach only if they can teach clearly. Other stories relating to issues about teaching are brought, relating to not issuing a ruling in a city if one's teacher is nearby. Shmuel ruled that if two judges ruled in a case, their judgment would be effective, even though this is considered to be impudent. However, when mediation is done, only two judges are needed to mediate.

This week's learning is sponsored by Jordana Schoor in honor of their son Saadya's marriage to Odel Perets. "Wishing them a home full of love, mazal, and Torah values." Even though it says in the Mishna that a court comprises three judges, there are exceptions. An expert can judge on his own. What determines that someone is an expert judge? Even though an expert does not need to get permission from the Nasi or Exilarch, if the Nasi or Exilarch gives him permission to judge, and he errs in a particular case, he is not obligated to compensate for the loss he caused. While it is clear that the Exilarch's permission exempt a judge ruling in Israel, but can the Nasi's (in Israel) appointment of the judge exempt the judge from liability in Babylonia? The answer is no, as learned from a story regarding Raba bar Hana who received permission from Rabbi Yehuda haNasi to rule, just as he was leaving Israel. In what cases does a judge who makes a mistake, need to pay to compensate for the loss he caused? Rabbi Yehuda haNasi also granted permission to Rav to rule as an expert, just before he went to Babylonia. However, he did not grant him the authority to permit firstborn animals to be eaten by identifying blemishes. Both Rav and Raba bar Hana were nephews of Rabbi Chiya, who was the one who asked Rabbi Yehuda haNasi to permit them both to judge. However, he called Raba the son of his brother and Rav the son of his sister, even though Rav was also the son of his brother. To explain this, the Gemara explains that Rabbi Chiya's half-brother and half-sister married each other and were Rav's parents. Another possible explanation is provided as well. Why did Rabbi Yehuda haNasi not allow Rav to permit firstborn animals? The Gemara brings two possible suggestions. The first explanation is that it was to ensure people would respect Raba bar Hana when he and Rav arrived in Babylonia, as they would see that he had the authority to do something that Rav did not. The second suggestion is that Rav was such an expert that Rabbi Yehuda haNasi was concerned he would permit certain blemishes and people would conclude on their own that blemishes that seemed similar were also permanent blemishes and incorrectly permit firstborn animals. Why did Rabbi Chiya ask Rabbi Yehuda haNasi not only to grant permission to Rav and Raba bar Hana to rule, but also to teach? An answer is brought from a story of a teacher who taught but was misunderstood and caused many people to make a mistake regarding laws of impurity. Therefore, one must also receive permission to teach only if they can teach clearly. Other stories relating to issues about teaching are brought, relating to not issuing a ruling in a city if one's teacher is nearby. Shmuel ruled that if two judges ruled in a case, their judgment would be effective, even though this is considered to be impudent. However, when mediation is done, only two judges are needed to mediate.