Podcasts about Olam

The Name of God El Olam Means: The Eternal God; The Everlasting God; God of Eternity   God is the beginning and the end, the Alpha and Omega. He is the "Ancient of Days," demonstrating His permanence. The name of God, El Olam, shows us that God never changes and His plans and purposes are timeless. El Olam will fulfill his covenants and promises, He works his purposes throughout the ages. He gives strength to the weary.    You can connect with me or order my books on my website here: https://debbiekitterman.com/ click on the store tab and choose the book(s) you would like to view under the book tab.   OR on Amazon here using my affiliate links:    Legacy: The Lost Art of Blessing  http://www.amazon.com/dp/B0BNJNNHKY/ref=nosim?tag=da2he-20   Releasing God's Heart through Hearing His Voice:  http://www.amazon.com/dp/0615316220/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement: Hearing the Word of God for Others:  http://www.amazon.com/dp/0800798864/ref=nosim?tag=da2he-20   The Gift of Prophetic Encouragement Bible Study: Living a Lifestyle of Encouragement  http://www.amazon.com/dp/B083J3RCYP/ref=nosim?tag=da2he-20   Symbolism Reference Guide & Dream Journal: http://www.amazon.com/dp/0984012346/ref=nosim?tag=da2he-20  

Capítulo 2: VIDA!Imagine o instante em que o nada se torna consciência. Onde o sopro do Divino não traz apenas fôlego, mas uma existência vibrante, reluzente e eterna. O despertar nos confins do Reino de Olam... e o primeiro encontro com a Glória que tudo preenche."

This is the first of a series of lectures on the nature and philosophy of the viral gods of Olam. The subject of this first installment is the early years of the Netonic religion and a breakdown of the Shadim most commonly associated with Mowett, the God of Death. Learn more about your ad choices. Visit megaphone.fm/adchoices

To the Praise of his Glory Ephesians 1:3-14 by William Klock We'll be looking this morning at Ephesians 1:3-14.  It never ceases to amaze me the riches that come from simply slowing down as I read the Bible.  Over the last several months I've taken multiple occasions to just sit down with Ephesians, to read it slowly, to pay attention, and to be immersed in it.  To pay specific attention to Paul's choice of words and his grammar.  To notice how his choices of words and phrases bring echoes of the Old Testament into his letter and to meditate on how what Paul says here fits into the great biblical story of Israel's God and his people.  As I said last week, in Ephesians Paul gives us the view from the mountaintop.  He shows the whole panorama of the great story of redemption. Verses 3-14 are an invitation into that story.  I think a lot of us—especially if you're a theology nerd—a lot of us reading these verses easily lose the forest for the trees.  We see words like “election” and “predestined” and they stir up modern controversies over whether or not God chooses us or we choose him; over whether God elects specific people for eternal life or if he also positive elects others for damnation.  This is the fuel for heated arguments.  And, I suspect, were Paul to hear these arguments he'd ask something like, “Wait?  That's what you got from what I wrote?”  Because I think the thing that Paul wants us to notice here, what he wants to centre us on, is the praise of God in light of that great story.  In fact, I'd never noticed before, but in Paul's Greek, this whole section is one long sentence proclaiming the mighty and saving deeds of God.  It's like Paul wanted us to hear one, beautiful, heart-stirring musical chord, or get a single amazing impression from a beautifully painted image, but since words and language don't work like that, since you have to express them one at a time, Paul composed this as one, single rush of words meant to move us to praise.  Consider how be begins in verse 3, “Blessed be God, the Father of our Lord Jesus, the Messiah.”  Blessed be God.  It's not meant to just be a factual statement that God is blessed.  To really get the sense of it in English it might be better to say, “Let us bless God.”  Because, Brothers and Sisters, that's Paul's real point here. Pagans praised their gods.  But Jews did something more: they blessed the God of Israel.  In fact, the word that Paul uses is one that for the Greeks simply meant to speak good of someone, but the Jews gave it a much fuller and deeper meaning to translate their Hebrew words for bless and blessing.  To understand this takes us all the way back to the beginning of the story.  When God created the world and filled it with life, he blessed that life that it might be fruitful, that it might multiply, and that it might fill the earth.  The fish, the birds, and eventually the man and the woman.  God blessed them.  And in the Hebrew worldview, it was God's blessing that brought human flourishing and that provided all that is good in creation.  And so, in return, the Jews blessed God.  Obviously, human beings don't have the ability to grant the goodness and flourishing with our blessings that God can with his, and so to bless God took the form of praise and thanksgiving for his goodness, for his faithfulness, and most of all for his mighty and saving deeds in history.  And all that is summed up in those words, “blessed be God”.  To this day, Jewish prayer begins with the words Barukh Attah Adonai Eloheinu Melekh ha-Olam, Blessed art thou, O Lord our God, King of the universe.  But then when we unpack it, what we find is that at the heart of blessing God is telling his story, not just to rehearse for ourselves his greatness, but to proclaim it to everyone else.  Read through the Old Testament and you see God's people praising him first and foremost by telling the story of his mighty deeds: sometimes what he'd done for the person giving the praise, but more often for his creation and his providence, and most of all for his recuse of Israel from their Egyptian slavery.  The Exodus was the great act of God in history that showed his blessing and for which his people blessed him in return. When the people of Israel gathered together, they rehearsed what God had done, whether it was Israelites in the days of David, sitting around campfires and hearing those stories faithfully passed down from generation to generation, or the people of Paul's day reading the scriptures in the synagogue, they told the mighty deeds of God as an act of praise.  Brothers and Sisters, the same goes for us.  I suspect a lot of us hardly ever think of it this way.  We read the Bible for knowledge.  We read the Bible to win arguments.  We read the Bible because we know it's a good thing to do or because we hope God will speak to us.  But, first and foremost, we read the Bible—in public worship and in private worship—to rehearse the mighty and saving deeds of God as an act of praise and as a call to praise.  Just read the psalms and see how they proclaim the great story as an act of praise and a means of blessing God.  The modern trend in worship, I think, gets this precisely backward.  We begin our services with praise—I often hear people say it's to get us in the right frame of mind—and then we hear scripture, then we receive the Lord's Supper.  The biblical model is the other way round: To read and to hear scripture is the first act of praise, everything else follows in response.  Thomas Cranmer, the architect of our liturgy, understood this.  In Morning and Evening Prayer, we first hear the scriptures, and then we sing the canticles (which are themselves mostly scripture).  At the Communion, we hear the scriptures, we receive the Lord's Supper, and after all that, we sing the Gloria in praise and thanksgiving.  So this is what Paul's getting at in verse 3: “Blessed be God, the Father of our Lord Jesus the Messiah! He has blessed us in the Messiah with every spiritual blessing in the heavenly realms.” But why?  Because, in Jesus, God has already blessed us.  With what?  With every spiritual blessing in the heavenly realms.  That means, with the life of the Spirit, that foretaste of the age to come and the day when we, ourselves, will be resurrected to life with God just as Jesus has been.  Because, in Jesus and the Spirit, God has blessed us by making us heaven-on-earth people.  Through Jesus and the Spirit, God has begun the work of bringing heaven and earth, God and man, separated by sin, back together—in us. But Paul doesn't just leave it at that.  He tells the Jesus story, the church story, but he does it in a way that echoes the bigger story all the way back to creation.  He never mentions Adam or Abraham, the Exodus or the Exile.  Instead, he describes what God has done for us in the Messiah using the words and phrases that Israel typically used to tell those stories. Now, because this whole passage is one long sentence and because it's clear Paul wants us to hear it sort of like a music chord, let me read through the whole thing in one go starting with verse 4.  Here's what he writes: “He chose us in him before the world was made, so as to be holy and without blemish before him.  In love, he foreordained us for himself, to be adopted as sons [and daughters] through Jesus the Messiah, according to the purpose of his will.  So that the glory of his grace, the grace he poured out on us in his beloved one, might receive its due praise.  In [the Messiah], through his blood, we have deliverance—the forgiveness of sins, through the riches of his grace, which he has lavished on us.  With all wisdom and insight he has made known to us the mystery of his purpose, just he wanted it to be and set it forward in him as a blueprint for when the time was ripe.  His plan was to sum up the whole cosmos in the Messiah, everything in heaven and on earth in him.  In him we have received the inheritance.  We were foreordained to this, according to the intention of the one who does all things in accordance with the counsel of his purpose.  This was so that we, we who first hoped in the Messiah, might live for the praise of his glory.  In him you too, who heard the word of truth, the good news of your salvation, and believed it—in him you were marked out with the Spirit of promise, the Holy One.  The Spirit is the guarantee of our inheritance, until the time when the people who are God's special possession are finally reclaimed and freed.  This, too, is for the praise of his glory.” So Paul begins with the language of having been chosen.  It's almost like he's rehearsing the Passover story.  Being chosen resonated with the Jews.  Their father, Abraha, had been chosen and called from the paganism of Ur.  In the Exodus, the Lord had declared Israel to be his chosen.  Paul wants that mighty act of God's goodness and mercy to echo into our story—to hear the Lord declare to Pharaoh that Israel was his beloved, his firstborn son.  Paul writes in verse 5 that we've been marked out as sons and daughters of the Father because of his love for us—love poured out in Jesus, love poured out at the cross as he shed his blood—blood that has marked us out as holy and washed us clean of sin.  Blood that has united us with Jesus, his son, and made us his children by adoption. And the language of deliverance and redemption in verse 7.  This is what Paul's getting at.  Again, his choice of words is important.  The word he uses is the one used most often in the Greek translation of the Old Testament to refer to the deliverance, the redemption of his people from Egypt.  It's a word that often carries the idea of buying a slave so that he can be set free and in the Bible it very often and more specifically recalls the image of Israel being redeemed from Pharaoh's slave market and being set free by God—a freedom through which Israel was meant to proclaim and to live out God's amazing and redeeming grace.  But there's also an echo of Israel's long-hoped for deliverance from exile—an exile the people were still living out when Jesus was born.  And, unlike the Exodus, the exile was the result of Israel's sins.  And so the prophets, like Isaiah, had spoken of a new exodus, a deliverance from exile, but this time round it would be an exodus that had to address, that had to deal with Israel's sins. And that's why Paul writes of blood.  The blood of the Passover lamb was for the purification of the people.  Somehow blood would have to be shed to purify Israel and to and the long exile, so they could once again live in his holy presence and so that they could once again be fit to serve his purpose as priests and stewards of his temple.  This is why Jesus so often did things that echoed the Passover theme.  He was calling to mind this doubled tradition: The first exodus, deliverance from slavery, but also the promised and hoped-for second exodus in which God would somehow redeem his people from their sins and from the effects of that sin.  So when Paul, in verses 7 and 8, writes of the blood through which we have deliverance and the forgiveness of sins, when he writes of the riches of God's grace and how it's been lavished so richly on us, he wants us to see these layers of the great story: of creation, of exodus, of exile, of forgiveness, of redemption.  He wants us to see the glorious cross of Jesus, but he also wants us to see how the whole story has been one act after another, one great drama unfolding through history that shows us who God is, that reveals his grace and mercy, his goodness and faithfulness that then find their full fruit, that explode in one great act of glory in the events of the new exodus.  All these notes coming together a beautiful, harmonious chord. Why?  Because Paul knew that without this, we're prone to forgetting our vocation, just as Israel had.  That's why Paul goes on to talk about God making known the secret of his purpose—the great mystery—with all wisdom and insight.  In Paul's day the Jews—many of them at any rate—associated the idea of torah—of Gods' law—with the idea of God's divine wisdom.  This fusion of torah and wisdom was God's great design for life and for flourishing and not just that, but for life and flourishing that would cause his people to give him glory.  Brothers and Sisters, the gospel isn't just the good news that we've been forgiven and promised eternal life.  The gospel is also about vocation—a vocation that goes all the way back to Israel—even to Adam and Eve.  It's about being freed from our bondage to sin and death so that we might live to the glory of God as heaven-on-earth people, as the firstfruits of his new creation, as pockets of the age to come in the here and now. And Paul reminds us in verse 10 that this was God's plan, his blueprint all along, one that would be fulfilled in the “fullness of time”—when the time was right.  None of it was an accident.  What we so often take in as disconnected Bible stories, was all along one great drama, setting the scene, establishing the plot, so that at the cross and the empty tomb, God could reveal his glory by leading his people in a new exodus.  As Paul puts it here, the plan was to sum up the whole cosmos in the Messiah—everything in heaven and on earth in him.  Restoring the creation we see in Genesis, where heaven and earth and God and man were one.  Bringing to fruition the image evoked by the tabernacle at the end of Exodus: of God once gain dwelling in the midst of his redeemed people.  That image at the end of Exodus in which the people complete the construction of the tabernacle and the shekinah, the great cloud of God's glory, descends to fill it is one of the  most powerful images in all of scripture—looking back to how things are supposed to be and looking forward to a day when human beings really are fully restored to live in God's presence—no veil, no sacrifices, just life in his awesome presence.  This is what Paul describes as an act of praise, the climax of the great story, a new exodus, a Jesus-shaped Passover—all now to be at the heart of Christian praise. But God's presence entering the tabernacle wasn't the end of the story.  Remember, once God had set apart his people and made them holy and taken up his presence in their midst, they were ready for him to lead them into the promised land—to receive the inheritance that he had promised to Abraham.  And in verses 11-14 Paul shows us how life in Jesus and the Spirit is the realisation of what that was pointing to all along.  Psalm 2, for example, was pointing this way all along.  That's the psalm where God says, “You are my son and today I have begotten you.  Ask of me and I will make the nations your heritage and the ends of the earth your inheritance.”  The promise land and the promise of it was always pointing to something greater—to God's claim on all of creation, on all the nations, on all the peoples.  The story proclaims: someday the entire earth will be God's holy land. And here in Ephesians, Paul is saying that in Jesus and the Spirit, God has now given us—given those who are in the Messiah—this inheritance.  “Everything belongs to you,” he says in First Corinthians.  And here he says that the gift of the Holy Spirit, the indwelling, the tabernacling presence of God in us is the earnest, the down payment, the guarantee of the full promised inheritance.  Sometimes it seems like we think of the Holy Spirit in every way except for the very thing Paul tells us over and over that he represents.  Brothers and Sisters, the gift of the Spirit is the guarantee that what Jesus began when he rose from the grave, he will surely one day finish.  It's the guarantee that God's work of renewal and new creation in Jesus will, without a doubt, put a final end to sin, to sorrow, to corruption, to decay, and even to death itself.  It is the guarantee that the reunion of God and man that began when God took up his residence in the tabernacle, and that went a step further at Pentecost when he took up his residence in his people, will be fulfilled in the ultimate tabernacle of a new heaven and earth.  It's the guarantee that that the fellowship between God and human beings in the garden at the very beginning of the story will also be the end. It's easy to forget.  As Paul writes in Romans, the whole world is groaning under the weight of our mismanagement.  We still live with the effects of sin and corruption, of decay and death.  Like the Israelites when the spies returned from Canaan and warned that there were giants in the land and heavily fortified cities.  They gave up.  They became overwhelmed.  They forgot the promise.  They begged Moses to take them back to Egypt.  The things they feared were no joke.  But they forgot that the God who was with them is the God will one day dill the whole earth with his glory.  The tabernacle—God's presence with them—was meant to remind them of that truth and that inheritance.  And, Brothers and Sisters, the Spirit in us serves the same function.  In him we have the full title deed, even if we don't yet have the whole earth.  But that title deed, that earnest, that guarantee has been given to us by the Father to empower us to go out as his gospel people—to be heaven on earth, to bring his presence into the darkness, to challenge the corrupted principalities and powers of the old age, and to bring the light and life of new creation into the old.  And all, Paul finishes, the final notes in the chord, “is for the praise of his glory”. Brothers and Sisters, to live in assurance and hope of God's promise of life is to live a life of praise.  It's to live a life that blesses God and that makes his glory known in the earth.  That means that if we want to know what the life of the Christian and what he life of the church should look like, maybe we should work backward from that goal.  We should be asking ourselves what it is that we can do that makes God's glory known.  Asking ourselves what we can do that shows the world our sure and certain hope in the inheritance—the new creation—in which we live.  Not running back to Egypt in fear, but ready to march around Jericho and to blow our gospel trumpets and trust God to do what he's promised.  I think if we work backwards from the goal of filling the earth with the knowledge of the glory of God, it becomes a lot easier to ask whether what we do, what we value, what we invest in, how we treat others displays our hope in God's kingdom to the world around us.  So, Brothers and Sisters, let us bless God, the Father of our Lord Jesus, the Messiah.  Let our lives be one great shout of praise.  Rehearse and proclaim the great story of redemption that proclaims his glory.  And let this Passover-shaped, this cross-shaped, story of redemption and renewal transform you so that you—that we all—might live for the purpose of filling the earth with the knowledge of the glory of God—to the praise of his glory. Let's pray: Almighty God, Father of our Lord Jesus, the Messiah, through whose blood you have forgiven our sins, made us sons and daughters by adoption, and brought us into the great drama of your people, shape us, we pray, with your story.  Fill us with faith and assurance in the knowledge that, having plunged us into your Spirit, you have given us assurance of the promised inheritance that we might live faithfully in hope and to the praise of your glory.  Amen.

Podcast Jajam Shlomo (Sally) Zaed OLAM HABÁ qué es y cómo obtenerlo (parte 3) Conferencia

Podcast Jajam Shlomo (Sally) Zaed OLAM HABÁ qué es y cómo obtenerlo (parte 2) Conferencia

What's the kavana of creation?

Podcast Jajam Shlomo (Sally) Zaed OLAM HABÁ qué es y cómo obtenerlo (parte 1) Conferencia

If we want to be intellectually and historically accurate, then we must admit: The concept of "Tikkun Olam" in its modern form is not Jewish at all.

The difference between the perspectives of Yosef and Yehudah and which one we should strive to emulate.

Han har åsikter om VM-fiaskot, han har järnkoll på återväxten i svensk damhandboll, han är på väg att ta upp klassiska Lugi i finrummet, han är pappa till ett av ligans största affischnamn, han följer både herrligan och damligan nära och han backar inte för att dela med sig av sina ”sanningar”. Vi kunde inte komma på en bättre gäst än Ola Månsson just nu. Här får ni knappt två timmar med tränaren som (nästan) alltid säger vad han tycker.

Podcast Jajam Shlomo (Sally) Zaed Un Goy puede tener Olam Habá? Conferencia

El Dios eterno y El Dios que me ve nos recuerdan el control que tiene el Señor de todo a nuestro alrededor.

This is message 30 in The Names of God Series Psalm 90:1-17 The name El Olam reveals God as the Everlasting One who stands over all time and is never limited by it. Our lives move quickly and our days are short, but God remains constant, unchanging, and fully present in every moment. He sees all of time at once, knows every part of our lives, and calls us to use each day wisely. When we recognize that God is eternal and we are not, it teaches us to trust Him, to seek His satisfaction, to find gladness in Him, and to let Him establish the work of our hands. Don't forget to download our app for more from the Riverview Baptist Church. http://onelink.to/rbcapp Find more at https://riverviewbc.com/ Donate through Pushpay https://pushpay.com/pay/riverviewbc

Join Angela Long as she talks about the name for God 'El Olam', which means 'Everlasting God'.-FOLLOW US ➤ Instagram: https://www.instagram.com/alivewexford/ ➤ Facebook: https://www.facebook.com/ALIVEwexford/ ➤ Twitter: https://twitter.com/AliveWexford

Zach speaks to Leah Robbins, one of the organisers behind the Achvat Olam Community Day School, the groundbreaking project to establish the first diasporist Jewish day school in Boston.(apologies for the audio being a bit rusty - Z)Subscribe to our collaborative YouTubeFollow us on InstagramIf you like the work we're doing here, please consider supporting us on Patreon!Big thank you to Aly Halpert for continuing to allow us to use her music!

Sunday message. Through an exploration of Jeremiah 10, Pastor Jamie presents a compelling message about spiritual authenticity and reveals how our fears, desires, and pursuits can become modern-day idols. Learn how these false gods will ultimately leave us feeling empty, while the everlasting God alone provides true security and satisfaction.

Manos Simotas, the mind behind Unhuman and the label Liber Null Berlin, began experimenting with noise and industrial music in 2012. He continued to explore various genres, including power electronics, dark ambient, and experimental electronic music, before finding his unique voice in techno. Unhuman's journey began in 2012 in Athens with his first release, "Emperor Black," on tape. Since then, he has evolved, releasing on labels such as BITE, L.I.E.S. Records, Instruments Of Discipline, Veleno Viola, Amok Tapes, and Leyla Records, among others. A mainstay of major clubs in Berlin, including regular DJ sets at Berghain for the BITE Records showcases. , Unhuman has performed across Europe, Asia, and South America. He is not only a DJ but also a sound engineer, producer, and instrumentalist, contributing to his multifaceted approach to music. Additionally, he has engaged in various side projects and collaborations, including collaborations with An-I, resulting in an EP on L.I.E.S. Records. He co-founded Nostromo, a band with EBM artist Sarin, and formed Aktion Mutante with the infamous Violet Poison, releasing an LP on She Los Kontrol Records. His latest and most active project is with the queer activist performer Petra Flurr. They released two 12” LPs, the latest on Bite Records and embarked on tours worldwide. Unhuman proudly holds artist residencies at Volnost in Seoul, South Korea, Olam in Bratislava, and KHIDI, the famous techno club in Georgia, Tbilisi. Tracklist via -Spotify: bit.ly/SRonSpotify -Reddit: www.reddit.com/r/Slam_Radio/ -Facebook: bit.ly/SlamRadioGroup Archive on Mixcloud: www.mixcloud.com/slam/   Subscribe to our podcast on -iTunes: apple.co/2RQ1xdh -Amazon Music: amzn.to/2RPYnX3 -Google Podcasts: bit.ly/SRGooglePodcasts -Deezer: bit.ly/SlamRadioDeezer   Keep up with SLAM: https://fanlink.tv/Slam  Keep up with Soma Records: https://linktr.ee/somarecords    For syndication or radio queries: harry@somarecords.com & conor@glowcast.co.uk Slam Radio is produced at www.glowcast.co.uk

Le 26 octobre 2025 Par Andreas Van Dingen  _____________________________________________ Le message sur El Olam, « le Dieu éternel », révèle Dieu comme le souverain infini qui dépasse le temps et l'espace, mais qui demeure personnel et proche. Ce nom, utilisé pour la première fois par Abraham à Beer-Shéba (Genèse 21:33), exprime la foi d'un homme qui, malgré les épreuves, a reconnu en Dieu une constance et une fidélité immuables. En plantant un tamaris — symbole de stabilité et de vision à long terme — Abraham a proclamé sa confiance dans le Dieu des promesses éternelles. Comme lui, les croyants sont appelés à voir au-delà de l'instant présent, à faire confiance à Dieu qui agit dans le temps et à vivre pour un héritage spirituel qui dépasse leur génération. Ce même Dieu, révélé pleinement en Jésus-Christ ressuscité, transforme la peur en foi et la fragilité humaine en espérance durable. El Olam demeure ainsi une ancre pour nos vies : un Dieu constant dans un monde changeant, dont les plans éternels s'accomplissent malgré les circonstances.

Have any questions, insights, or feedback? Send me a text!Length: 40 minutesSynopsis: This morning (10/23/25), in lieu of our usual morning Mishlei, we had a Q&A session! We discussed the following three questions: (1) According to the Rambam, if Olam ha'Ba is non-physical, and if our desires only relate to physical enjoyments, how can we desire Olam ha'Ba? (2) What do we mean in the short vidui when we say ti'ta'nu, which some translate as "You have let us go astray"? (3) Should every person strive to attain the "Crown of Torah"? In going over these answers, I also shared my answer to the question of why the Written Torah doesn't mention Olam ha'Ba, as well as an insight I had into Kayin's sin. -----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה ח:א,ו-ז; י:א-ברמב"ם - פירוש המשניות: הקדמה לפרק חלקקהלת ג:יט-כאעץ יוסף - וידויתנחומא - נח יטרמב"ם - משנה תורה: ספר המדע, הלכות תלמוד תורה ג:א,ו-----The Torah content for the remainder of October is sponsored by Yael Weiss in honor of her parents, and in celebration of her father's birthday (September 25 / 17 Tishrei).  -----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

In our series on the names of God, we've learned about different facets of God's nature that are revealed through those names. This time we'll learn about the name El Olam. Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Rabbi Kalish

Canlı yayında ilgimizi çeken haber ve videoları yorumluyoruz, boş yapmak için fırsat kolluyoruz. 00:00 | Giriş03:15 | Kıyafet Yetmiyor!06:00 | Yeni Yargı Paketi13:35 | Özgür Turhan'ın Tweeti22:30 | Boykot, TİP, Özgür Özel31:20 | Ağız Bakım Suyu Rantı36:10 | Kan Donduran Hitler Sticker'ı41:05 | ABD Otoriterleşiyor mu!43:30 | Time'ın Trump Kapağı46:00 | En Dipte miyiz?50:30 | Nefes Alacağımız Bir Yer Var mı?1:24:20 | Süvarioğlulları'na Sevgiler1:28:00 | Kaan Karahasanoğulları1:31:30 | İsimlerimiz Farklı Olsaydı..1:37:25 | Niye Ben Çiçek Olamıyorum1:42:25 | Yeni İsimlerimiz1:47:45 | Hangi Ağaçsın Testi

🎙️ En este episodio especial de Divas & Divos del Cine Mexicano, rendimos homenaje a una figura entrañable que, aunque nacida en España, conquistó el corazón de México: Rocío Dúrcal. Junto a Edu Canseco, exploramos la vida y legado de “la española más mexicana”, desde sus primeros pasos en el mundo artístico, su infancia, sus grandes éxitos musicales y cinematográficos, hasta su inolvidable amistad con Juan Gabriel, el Divo de Juárez, quien la inmortalizó con canciones que marcaron generaciones. Descubre cómo María de los Ángeles de las Heras Ortiz se transformó en Rocío Dúrcal, una estrella internacional que brilló con luz propia en los escenarios más importantes del mundo, y que fue adoptada por México como una de las suyas. Hablamos de sus amores, sus películas, sus premios y su versatilidad para abordar distintos géneros musicales, siempre con una voz que acariciaba el alma.

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 43 minutesSynopsis: This evening (9/18/25), in our Thursday night Pirkei Avos shiur for women, we took up the first of two mishnayos in our perek about the relationship between Olam ha'Zeh and Olam ha'Ba. At first, we thought the mishnah was obvious. Then, after learning through four meforshim, we found ourselves with eight points that needed to be explained. Despite my coming to shiur with only a few answers, together we managed to come up with explanations for all eight points AND answer all our questions! If you're interested in a refreshing take on this topic, I have a feeling this will hit the spot.-----מקורות:אבות ד:טזרש"ירמב"םרמב"ם - משנה תורה: ספר המדע, הלכות תשובה ג:א-ב; ח:ב,ז; ט:א; י:ארמב"ם - שמונה פרקים: פרק במאיריספורנו-----The Torah Content for the month of September is sponsored by Meir Areman in loving memory of his grandmother, Esther Chasha bas Meir Gedalya, who recently passed away on the 25th of Av. Tehei nishmasah tzerurah b'tzror ha'chayim.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Nearly two years after October 7 and more than 700 days of war, many Jews enter this High Holiday season with trepidation, facing what feels like an increasingly hostile world. In this episode of TEXTing IRL, Elana Stein Hain and OLAM CEO Dyonna Ginsburg turn to Rav Kook's “Fourfold Song” to explore how Jews can navigate competing commitments of caring for their own communities and for the wider world. We are grateful to Micah Philanthropies and to the Walder Charitable Fund for their generous support of TEXTing.   Episode Source Sheet Watch the video version of this episode ⁠here. Read here OLAM's research on Jewish practitioners of humanitarian aid. You can now sponsor an episode of TEXTing. Click HERE to learn more.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

Learn what you can do to combat environmental destruction and human rights abuses in the coffee industry staring today. _____________________________ Subscribe to The Maverick Show's Monday Minute Newsletter where I email you 3 short items of value to start each week that you can consume in 60 seconds (all personal recommendations like the latest travel gear I'm using, my favorite destinations, discounts for special events, etc.). Follow The Maverick Show on Instagram ____________________________________ In part 2 of this interview, Etelle Higonnet explains how human rights abuses and environmental destruction are intertwined and breaks down the main causes and industries harming the environment today.  She then explains the sustainable alternatives, how we can work together to reform these industries, and shares some specific activist victories.  Etelle then talks about the environmental campaign she ran against the company Olam in Gabon, and tells the story of how she survived when two hitmen were sent to kill her.  She then talks about her love of coffee, what most people don't know about the coffee they drink, and why she founded Coffee Watch.  Etelle explains how human rights abuses and environmental destruction pervade the coffee industry, and what campaigns Coffee Watch is undertaking to combat them.  She explains how we can all make an impact towards reforming the coffee industry by buying more ethical coffee, pressuring our favorite brands, signing petitions, getting politically active, and volunteering with Coffee Watch. FULL SHOW NOTES WITH DIRECT LINKS TO EVERYTHING DISCUSSED ARE AVAILABLE HERE. ____________________________________ See my Top 10 Apps For Digital Nomads See my Top 10 Books For Digital Nomads See my 7 Keys For Building A Remote Business (Even in a space that's not traditionally virtual) Watch my Video Training on Stylish Minimalist Packing so you can join #TeamCarryOn  See the Travel Gear I Use and Recommend See How I Produce The Maverick Show Podcast (The equipment, services & vendors I use) ____________________________________ ENJOYING THE SHOW? Please Leave a Rating and Review. It really helps the show and I read each one personally.  You Can Buy Me a Coffee. Espressos help me produce significantly better podcast episodes! :)

On this episode, David Wollen reflects on what it means to belong to El Olam—the God who never grows tired, who stands outside of time, and who offers us eternal life through Jesus Christ.

Au cimetière - 2 Halakhot par jour pour etre ben olam aba by Rav David Touitou

Les 3 semaines - 2 Halakhot pour être ben olam aba by Rav David Touitou

Mikve pour ustensiles, quand tremper - 2 Halakhot pour être ben olam aba by Rav David Touitou

Sermon notes

Implants capillairesRasage-Laser du corps - 2 Halakhot pour être ben olam aba by Rav David Touitou

4 choses à voir avant de partir en vacances - 2 Halakhot par jour pour être ben olam aba by Rav David Touitou

Quel jour et quelle heure faire la Brit Mila - 2 Halakhot pour être ben olam aba by Rav David Touitou

Une Torah humainement illogique - 2 Halakhot pour etre ben olam aba by Rav David Touitou

La lumière extraordinaire des tefilin de Rabenou Tam - 2 Halakhot pour être ben olam aba by Rav David Touitou

Erreur fatale au mariage - 2 Halakhot pour être ben olam aba by Rav David Touitou

The Kuzari. The World to Come: Olam Habah. Rav Pinson (Lecture 7. Advanced)

República Democrática do Congo tem 60% dos casos e 40% das mortes; cortes de financiamento afetam atividades de vigilância e resposta.

  In this episode we look at the theme of Melachim. The best way to accurately synopsize the Sefer in one clear phrase is that Melachim is, ‘The Book of Olam HaZeh.'  Why is this the way I think Melachim should be described.   We start by examining the basic challenges we have in understanding the Sefer.  Many would try to use contemporary political phenomena to understand the Sefer. However this is deeply flawed.    The key concept we must understand is what is the relationship between a Prophet and the King. Similarly, what is the role of a Prophet at the time of Kingship. Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS  

In this shiur we discuss the origins of Ahavat Olam, the second Beracha for Keriat Shema of Arvit, and we learn about how this early Beracha was formulated.

***TRIGGER WARNING-HEAVY MUSSAR*** Todays Women Shiur enters into the incredible idea of Kabalot Hatorah being what the Maharal calls "MUCHRACHI" (definition in the Shiur). From there we traverse into the little known world of building a Jewish women's Olam Habah. I have been giving this class for several years and once in a while will shift into heavier mussar, please listen to this as a high level of discipline and as a level to one day reach. Do not play this out loud in your home or car as we touch on delicate marriage subjects.

Sponsored by Meshulem Epstein " Whose grandmother came in the early  1900s from Ukraine. Her mother ran a dry goods and her father was the mashgiach for milk production. The farm was right in Brownsville NY! She was of the generation to whom the Ribbono shel Olam was real and present.A "tehillim-zugger big time.A smile and a kind word for everyone.She volunteered at the fledgling mesivta Chaim Berlin where Meshulem's father learned.

One of the reasons we don't fully appreciate Hashem as much as we should is because, even when we receive clear blessings, we tend to attribute them to the people who gave them to us directly. We often fail to internalize that these people are merely Hashem's messengers. The Chovot HaLevavot , in Sha'ar HaBitachon , writes that Hashem has more love and mercy for us than anyone else in the world. Any compassion shown to a person ultimately stems from Hashem's compassion. When we receive something from others, it is because Hashem placed compassion into their hearts, enabling them to provide us with what He wants us to have. Of course, we must have hakarat hatov to those who help us, as Hashem deemed them worthy of fulfilling the chesed . But we cannot overlook the fact that everything we receive ultimately comes from Hashem. Likewise, when something is taken from us, it is Hashem acting through His messengers. Sometimes, we ourselves are His messengers, performing His will for others. A man, whom we will call Yosef, shared an incredible story. He lives in Har Nof and traveled abroad for a family wedding. On the return trip, his flight had a stopover in Holland. Due to a delay in the first flight, Yosef and his wife missed their connecting flight to Israel. It was already Friday, and there was no way to catch another flight in time for Shabbat. At the airport, a friendly Jew recommended they drive to the Jewish community in Antwerp, where they would surely find warm hospitality for Shabbat. When they arrived in Antwerp, however, Yosef and his wife felt hesitant about relying on others. Instead, they planned to buy some food and stay in a hotel. As they drove near the shul, they saw a man walking and asked where they could buy food. The man told them that all the Jewish stores were already closed for Shabbat but offered to guide them to the nearest grocery store. Yosef and his wife accepted his offer, and the man got into the back seat of their car. During the ride, they struck up a conversation and learned that this man was 36 years old and still unmarried. He shared that one day he had walked into a bet midrash and noticed a Gemara Masechet Sotah open to the page that states: "Forty days before a person is even conceived, Hashem determines who they will marry." Ever since, his daily prayer had been: "Ribbono shel Olam, You wrote in Your Torah that I have a zivug, and I believe with emunah shelemah that You will help me find her. Please let it happen soon." Yosef's wife listened intently and felt strongly that she wanted to help this man find his zivug . The man guided them to the shul where Shabbat guests were welcomed. Yosef and his wife went there and experienced the most heartwarming Shabbat, surrounded by people filled with ahavat Yisrael . They later said it was worth missing their connecting flight just to witness the kindness of the Antwerp community. During Shabbat, they met other guests, including a family from France whose daughter was searching for a shidduch . Yosef's wife immediately thought of the man who had helped them and suggested him as a match. Baruch Hashem , they turned out to be a perfect match, and shortly thereafter, the couple became engaged and then married. Yosef and his wife saw clearly how Hashem used them as His messengers to bring this couple together. They understood why they missed their connecting flight, why the man at the airport directed them to Antwerp, and why they met the 36-year-old near the shul. They even understood why he got into their car to show them where the grocery store was and instead brought them to the shul for guests. Everything that happens to us is guided by the ratzon Hashem . Sometimes Hashem gives to us through His messengers. Sometimes He takes through His messengers. And sometimes, He makes us His messengers.