Podcasts about Peh

Welcome to the Daily Bitachon: Erev Shabbat Edition The Shulchan Aruch tells us in Siman Reish-Samech (260) that one should cut their nails on Friday afternoon. Simply speaking, cutting one's nails on Friday afternoon is Kevod Shabbat —it is showing respect for Shabbat. The Be'er Heitev , one of the commentaries on the side of the Shulchan Aruch , invokes the Gemara ( Niddah 17a) which tells us that one should not leave fingernails on the floor when they are cut. One should either burn them or bury them, but definitely not leave them out. What is the reason behind this? Why are fingernails dangerous? He tells us that before the sin of Adam HaRishon (the first man), man was cloaked in a clothing similar to a fingernail. That means his body and soul shone through this thin, translucent fingernail material. After man sinned, he was coated with the physical flesh that we have today. The Ben Ish Chai ( Parashat Bereshit ) says that originally it was Kotnot Or ( כותנות אור ) with an Alef —clothing of light—and it switched to Kotnot Or ( כותנות עור ) with an Ayin —clothing of skin and flesh. When Shabbat comes, we will see that Shabbat is all about going back to the state of man before the sin; the job of Shabbat is to lift us up above the sin. So, on Friday afternoon, we cut our nails to beautify them. We are going into Shabbat when our clothing is meant to be the cloth of nails—that is what it was supposed to be. The Transcendence of Shabbat and the Reality of Motzei Shabbat Then, on Motzei Shabbat , we look at our candle and we look at our fingernails. Why do we have a candle on Motzei Shabbat ? It is because God created fire on Motzei Shabbat . Why did God create fire on Motzei Shabbat ? What about Friday night? The answer is that when Adam sinned, there was a change in the light that God had created. Originally, God created a light which we call Or HaGanuz —the hidden light. It was a light through which you could see from one end of the world to the other. Because Adam sinned, God said that light was too dangerous to use because people could misuse it, so He hid that light away for the future. Today, we no longer have that light. When did that light disappear? On Motzei Shabbat . Out of respect for Shabbat, that original light stayed from Friday afternoon at twelve o'clock (when Adam was created) until Motzei Shabbat . So, it was lit for thirty-six hours. Motzei Shabbat is all about the consequences of the sin of Adam taking hold. We have that candle to remind us that we would not have needed artificial fire if not for the sin of Adam. We look at our fingernails to remind us that we should have been totally coated in that translucent material. Similarly, a woman is traditionally not supposed to drink from the Havdalah cup. Why not? Because there is an opinion that the Etz HaDa'at (the Tree of Knowledge) was a grapevine. Therefore, when Havdalah arrives, we do not want to remind anyone that Chavah (Eve) took from the grape when she was not supposed to, which could arouse a prosecution—a Kitrug . The Be'er Heitev explains that the Gemara says if a pregnant lady steps on discarded fingernails, it is dangerous for her pregnancy. Why? The answer he gives is that discarded nails remind us of the sin of Adam and Chavah. Originally, there was no such thing as a fingernail that you cut and discarded; your whole body was coated in it. These clippings remind us of the original sin, and the punishment of Chavah was difficulty in childbirth. We do not want an arousal of that sin, and therefore, a pregnant lady touching discarded fingernails becomes dangerous. The Power of Friday Afternoon Preparations Coming back to our main story, which is the positivity of Shabbat: Shabbat is all about bringing us back to Adam before the sin. The Sefer Chemdat Yamim tells us that the Erev Shabbat Friday afternoon preparation has the ability to atone for the sin that happened on that day. We also see this in a pasuk in Shemot 16:5: וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר־יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר־יִלְקְטוּ יוֹם יוֹם "And it shall come to pass on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily." This refers to the Manna. They prepared on Friday, and they received a double portion. He tells us that the word Mishneh ( מִשְׁנֶה )—which means double, like shani —has the exact same letters as Neshamah ( נְשָׁמָה ). This hints to us that the preparation of Erev Shabbat causes us to be cleansed from the sin of Adam HaRishon , which brings down upon us the Neshamah Yeteirah (the extra soul) that we lost. The Neshamah Yeteirah symbolizes the level of man before his sin. Similarly, we say in the Shabbat prayers: Yismach Moshe be-matnat chelko ( יִשְׂמַח מֹשֶׁה בְּמַתְּנַת חֶלְקוֹ )—Moshe is happy with his portion. What does that mean? This might be a little complicated, and you might have to listen to this class twice! The commentators say that when we stood at Har Sinai, the negativity of the original sin disappeared. Adam HaRishon's sin was corrected, everything went back to the way it was meant to be, and we received two crowns on our heads. Those two crowns represent the same spiritual power as our extra Neshamah —the correction of Adam's sin. However, when we sinned with the Golden Calf, we lost those crowns. Who received them instead? Moshe Rabbeinu. And that is why his face shone. Every Shabbat, Moshe is kind enough— Yismach Moshe is very happy with his given portion—to give us back those crowns. Because on Shabbat, in a spiritual way, we return to the state of Adam before the sin, so we get our crowns back. Right after the end of Parashat Ki Tissa (which talks about Moshe Rabbeinu's face shining), the next Parashat , Vayakhel , starts immediately with Shabbat. The Ba'al HaTurim notes this connection because the Gemara says that a person's face looks different on Shabbat than it does during the week. We have a shining face on Shabbat because we are returning to that original Kotnot Or —the clothing of light. The Hidden Light and "Extra Credit" For some real extra credit: that light, as we said, is the light of the Or HaGanuz (the hidden light). That hidden light is symbolized by the Torah she-Ba'al Peh (the Oral Torah) that we toil over. Where did God hide the light? He hid the light in Torah she-Ba'al Peh —in the Mishnayot and the Gemara . That is why the word Neshamah ( נְשָׁמָה ) shares the exact same letters as Mishnah ( מִשְׁנָה ). The Mishnayot bring back that Neshamah Yeteirah ; they bring back that lost light. Again, that's extra credit—we're going a little into information overload here! The Bottom Line What is the practical takeaway from all of this? Through man's sin, he lost what he lost. But on Erev Shabbat, through our physical and spiritual preparations for Shabbat, we receive it all back once again. Then on Motzei Shabbat , we are reminded of what we lose until next week. Our nails—both cutting them on Friday and looking at them on Saturday night—are strongly connected to this profound message. But the main message is that Shabbat, which is what we are constantly working toward, lifts us up far above the sin of Adam HaRishon . The Chemdat Yamim further says that when man was originally placed in Gan Eden , he was given a positive commandment: l'ovdah ( לְעָבְדָהּ )—to serve it, and a negative commandment: u'lshomrah ( וּלְשָׁמְרָהּ )—to guard it. That is exactly why on Shabbat we have the positive commandment of Zachor (Remember) and the negative commandment of Shamor (Guard). He further notes that the beautiful clothing we wear on Shabbat is to remind us of those original spiritual garments. We see from so many different areas that Shabbat is designed to fix the sin of Adam HaRishon . I apologize if there was a bit too much Kabbalah and a lot of information at once, but I came across this recently and I just needed to share it with someone!

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

Parashat Naso is famous for being the longest Parasha in the entire Torah, as it consists of 176 verses. Not coincidentally, this is also the number of verses in the longest chapter of Tehillim (119), and the number of pages in the longest Masechet in the Talmud, Masechet Baba Batra. The unique significance of this number is revealed to us by the Maharal of Prague (Rav Yehuda Loew, d. 1609). He begins by establishing what has become a well-known principle regarding the number 8 – namely, that it signifies the notion of extending beyond the confines of nature. The world was created in seven days – and, in the teachings of Kabbalah, through the process of the seven Sefirot, spiritual energies – and so the number 7 represents the natural order. The number 8, then, alludes to that which is beyond the limits of nature. Thus, for example, the Berit Mila is performed on a child's eighth day, indicating that we are expected to restrain our natural impulses, to live on a higher plane, where our sacred soul controls our natural body. Likewise, the Maharal explains, the seven lamps of the Menorah in the Bet Ha'mikdash symbolize the natural world – and behind the curtain in the Mikdash there was the eighth "light," the Torah. The sacred Aron (ark) contained the Torah, and it was thus called "Aron," a derivative of the word "Or" – "light." The Torah shines its own form of light – not a natural light that enables us to see with our eyes, but a spiritual light that reaches our souls, and uplifts and inspires us. The Torah is written with the 22 letters of the Hebrew alphabet, the Maharal writes, and when we multiply 22 by 8, we arrive at 176. This number, then, is associated with Torah's supernatural quality, its having originated outside our world, reminding us that it is through the study of Torah that we can extend beyond the confines of our world and connect ourselves to Hashem and to all the powers that lie outside our world. For this reason, the longest Parasha, the longest chapter of Tehillim, and the long section of the Gemara are all connected with this number, as they embody the great power of Torah. This unique power, which is associated with the number 176, also enables us to overcome our foes. Kabbalah teaches that the greatest spiritual force that threatens Beneh Yisrael is represented by one of the grandsons of Esav, a man named Sefo (Tzadi, Peh, Vav), whose name is listed among the twelve chieftains of Edom, the nation that descended from Esav (Bereshit 36:15). The Ramban cites the historian Josephus as relating that Sefo was a fierce enemy of Yaakob Abinu and his family, and when Yaakob's sons brought his remains from Egypt to Hebron for burial in Me'arat Ha'machpela, Sefo and his men waged war against them. However, Yaakob's sons prevailed, captured Sefo, and brought him as a prisoner to Egypt. Sefo would later escape and make his way to what would become Rome, and he is thus the founder of the kingdom of Rome, the bitter enemy of the Jewish People. According to the wisdom of Kabbalah, Sefo represents the spiritual force of our wicked enemies who wage war against us and seek our demise. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the way we defeat the power of Sefo is through the power of Torah. Indeed, the name "Sefo" in Gematria equals 176 – and we thus overcome his force through the power of Torah, which is represented by that same number. This is why Sefo waged war at that time of Yaakob Abinu's funeral – because he knew that the greatest power Beneh Yisrael possess is the power of Torah, which was embodied by Yaakob. Sefo sought to fight Beneh Yisrael at that time to neutralize this power so he could defeat them – but the power of Yaakob, the power of Torah, prevailed. The Shabbat when we read Parashat Naso – especially coming on the heels of Shabuot, when we renewed our acceptance of the Torah – is an appropriate occasion to remind ourselves of the unique power of Torah learning. As we see the alarming rise of antisemitism around the world, and as the Jewish State finds itself in the midst of a difficult war against its fierce, evil enemies, let us recommit ourselves to Torah learning. Let us all ensure that we are devoting the time and effort that we should to learn, so that we can harness the great power of Torah with which to overcome our nation's bitter foes.

In this new series we explore the history of the Transmission of Torah from Moshe to our generation today. We explore different aspects of how the Torah Sh'bal Peh has been given over and begin to answer some heavy questions. Some accents and attempts at humor with to many references to Monty Python along the way. Enjoy

In the opening verses of Parashat Behukotai, the Torah promises great reward "Im Be'hukotai Telechu" – "If you follow My statutes." Rashi, in one of the more famous passages in his Torah commentary, writes that this phrase does not actually refer to Misva observance. After all, the very next words of the verse are "Ve'et Misvotai Tishmeru" – "and you observe My commands." Necessarily, then, the phrase "Im Be'hukotai Telechu" must denote something other than the performance of Misvot. Rashi therefore explains that it means "She'tiheyu Amelim Ba'Torah" – "that you are toiling in Torah." Many have noted that Rashi speaks here not of the study of Torah, but rather of "Amelut" – toil, hard work and exertion, investing a great deal of effort to learn. The importance of "Amelut" can be seen already in the events surrounding Matan Torah, the giving of the Torah at Sinai, which we will soon commemorate on the festival of Shabuot. The Gemara (Shabbat 88a) teaches that "Kafa Alehem Har Ke'gigit" – G-d lifted Mount Sinai and suspended it over Beneh Yisrael, threatening to annihilate them if they did not accept the Torah. They were not given a choice; they were coerced into accepting G-d's will. Many have raised the question of how to reconcile the Gemara's teaching with the Torah's account of Matan Torah, which tells that Beneh Yisrael willingly and excitedly accepted the Torah even before being informed of what it entails, enthusiastically pronouncing, "Na'aseh Ve'nishma" – "We will do and we will hear" (Shemot 24:7). If they happily announced their commitment to the Torah, then why did G-d need to threaten them and force the Torah upon them? A number of commentators answered that Beneh Yisrael committed willingly to the Torah She'bi'chtab – the written Torah, but not to the Torah She'be'al Peh – the oral law, which was eventually written into what we know as the Mishna. Coercion was necessary to force them to accept even the Torah She'be'al Peh. Why would Beneh Yisrael agree to the written Torah, but not to the oral halachic tradition? We might draw a comparison to a person who wants to stay fit and keep healthy without having to exercise. Instead of working out in the gym, he just wants a pill that he could take that would keep him thin and in shape no matter what or how much he eats, or how little he moves... Similarly, Beneh Yisrael were excited about accepting the Torah – but they didn't want to have to work for it. They wanted to be given a simple, straightforward, easy-to-read text that explained to them very clearly and succinctly what they needed to do. They wanted the instructions spoon-fed to them, presented to them in a lucid, organized fashion. But this is not how the Torah is meant to be learned. The Gemara (Kiddushin 30b) teaches that Torah study is the "antidote" to the Yeser Ha'ra (evil inclination). We overcome our negative tendencies and sinful impulses by immersing ourselves in Torah, by intensively applying ourselves and exerting effort to learn. If the Torah would be spoon-fed, it would not have this effect of empowering us against the Yeser Ha'ra. This requires "Amelut" – hard work and struggle. In fact, even when Rabbi Yehuda Ha'nasi wrote down the Oral Law, seeing that this was necessary to ensure its survival, he intentionally made the text ambiguous and difficult to understand. He maintained the delicate balance between making the material accessible and necessitating effort to comprehend it. "Amelut" is crucial to the process of Torah learning, as it is only through hard work that we achieve the spiritual benefits of Torah study, the strength to defeat the Yeser Ha'ra in its various forms. As we saw, Rashi explains the phrase "Im Be'hukotai Telechu" as a reference to exertion in Torah study. He perhaps read the word "Be'hukotai" ("My statutes") as alluding to the rules of interpreting the Torah text, the thirteen "Middot She'ha'Torah Nidreshet Bahem" – methods by which the Sages extracted Halachot from the written Torah, as listed by Rabbi Yishmael, and as we recite in our prayers each morning. These thirteen rules of interpretation represent the difference between a clear, lucid body of text, and a difficult text that can be understood only with rigorous study and analysis. We are promised reward not for simply learning Torah – but for investing the effort to learn "Be'hukotai," to study the Sages' intricate, complex discussions of the Torah text and their derivation of Halacha from its words. As we prepare for the celebration of Shabuot, let us commit to not only learn Torah – but to toil in Torah, to invest effort, so we can reap all the precious spiritual benefits that it offers us.

The Rambam, in Hilchot Talmud Torah (3:12), writes that one cannot achieve success in Torah learning if he learns in a relaxed manner, and only when learning is convenient and comfortable. Like anything else in life, a person excels only through persistence, diligence, and hard work. "Dabbling" in Torah will not result in Torah scholarship – just like "dabbling" in any other field will not lead to mastery or excellence in that field. There are no shortcuts to achievement in Torah study. Rav Mordechai Gifter (1915-2001), Rosh Yeshiva of the Telz Yeshiva in Cleveland, would say that a lot of students want to learn the entire Shas in one night – and also manage to sleep eight hours that night…and to learn while sipping soda… Quite obviously, this is not how it works. A person can succeed in Torah learning only if he is prepared to put in the time, work and effort, and to learn even when conditions are far less than ideal. This includes learning even when one feels tired. Although a person should certainly sleep as much as he needs, he should ensure to use the rest of his time for Torah learning, and not for sleeping beyond what he needs for his physical and emotional wellbeing. Many sources emphasize the particular importance and value of learning Torah during the nighttime hours. In fact, the Gemara (Erubin 65a) states explicitly that the nighttime period was designated specifically for Torah learning. And the Rambam writes in Hilchot Talmud Torah (3:13): "Even though it is a Misva to study both during the day and at night, it is only at night that a person acquires the majority of his wisdom. Therefore, whoever wishes to merit the "Crown of Torah" should be careful with all of his nights, not wasting even one of them on sleep, eating, drinking, idle chatter, or the like—rather, [spending them] in the study of Torah and words of wisdom." The Rambam concludes: "And any house in which the words of Torah are not heard at night will be consumed by fire." If one's "fire" – his passion, his excitement and energy – is directed somewhere else other than Torah, then his home runs the risk, Heaven forbid, of being consumed by fire. The Torah tells (Bereshit 28:11) that when Yaakob was leaving Eretz Yisrael, and he reached the site where the Bet Ha'mikdash would be built, he went to sleep ("Va'yalen Sham"). The Midrash comments that Yaakob slept there – but did not sleep at all during the fourteen previous years, which he spent learning Torah in the yeshiva of Shem and Eber. The commentators explain that this cannot mean that he literally remained awake for fourteen years. Rather, it means that during that period, Yaakob never actually went to sleep in a bed. When he needed to, he put his head down, or found a place to lie so he could get the small amount of sleep that he needed. In order to achieve in Torah learning, one must be prepared to sacrifice physical comfort, and to keep his sleep to a minimum. A different passage in the Midrash tells that King David would go to sleep at nightfall, but he kept a musical instrument by his bedroom window, that served as a kind of "alarm clock." At Hasot (midnight), the wind would blow the strings, producing music, and David would wake up to learn Torah. The Yeser Ha'ra (evil inclination) would try to convince him to go back to sleep, saying that kings normally enjoy the luxury of sleeping late, as they do not have to rise early for work like the commoners. But David would ignore the Yeser Ha'ra and spend the rest of the night engrossed in Torah study. The Gemara (Sukka 26b) instructs that if a person needs to sleep during the day, he should sleep for only a brief amount. Elsewhere (Erubin 65a), the Gemara relates that Rav Hisda's daughter asked why he slept so little, and he replied that soon – after his passing – he would have plenty of time for sleep… Our limited time here in this world should be used productively, and not wasted on excessive rest and relaxation. The Midrash Tanhuma (Parashat Noah, 3) warns that in order to succeed in learning the intricate material of the Torah She'be'al Peh, one cannot aspire to wealth and luxuries; the only way to excel in Torah learning is by sacrificing physical and material comforts. Similarly, Tana De'beh Eliyahu Zuta (14) warns that excessive eating and sleeping leads to "poverty" in the area of Torah knowledge. Normally, when a person stays up late at night and sleeps only the minimum that he requires, he is likely to appear the next day pale, drained, and bleary-eyed, and might not be very pleasant to look at. However, the Gemara (Hagiga 12a) promises that if a person spends his night learning Torah, Hashem "casts a cord of Hesed" over him. This means that he will have a certain "charm" the next day, earning people's admiration and favor despite his fatigue. In a different passage (Sanhedrin 71b), the Gemara teaches that when the righteous sleep, they and the entire world suffer a loss. As the Sadikim spend their time productively, involved in meaningful pursuits that benefit them and the entire world, they and the world lose as a result of the time they spend sleeping. (Conversely, then, when the wicked sleep – and thus are not engaged in their sinful behavior – they and the entire world benefit from their inactivity.) The Gemara in Masechet Menahot (110a) teaches that scholars who spend their nights learning Torah are considered as though they offer sacrifices in the Bet Ha'mikdash. And in Masechet Tamid (32b), the Gemara states that if a person learns Torah at night, the Shechina accompanies him wherever he goes. The Talmud Yerushalmi (Ta'anit 3a) cites Rav Ada Bar Ahaba as avowing that he never slept an entire night, as he always rose early to learn Torah. The Reshit Hochma ( Rabbi Eliyahu de Vidas, 1518–1587) writes that when one learns Torah at night, he is not seen; his study is private, without publicity and fanfare, and this lends it a very special quality. Since he learns secretly, he is worthy of having the hidden secrets of the Torah revealed to him. An especially stern passage appears in Abot De'Rabbi Natan (29:3), warning that if a person is awake at night and not involved in Torah learning, "he would be better off had he been strangled at birth." Rabbenu Yona (Spain, 1200-1263) writes that if a person stays awake at night learning Torah, then he obviates the need for Yisurin (punishments). Since he subjects himself to the discomfort of remaining awake to learn Torah, this counts for whichever kinds of suffering he needs to experience. This is alluded to by the verse in Tehillim (94:12), "Ashreh Ha'geber Asher Teyaserenu Y-ah U'mi'Toratecha Telamedenu" – "Fortunate is the man whom G-d punished, and teaches him from his Torah." This can be read to mean that a person is fortunate if he receives his punishments by immersing himself in intensive Torah learning, exerting hard work and effort. Rabbenu Yona further notes that Moshe Rabbenu did not sleep at all throughout the forty days he spent atop Mount Sinai receiving the Torah – setting an example of minimizing sleep for the sake of Torah learning. If, Rabbenu Yona adds, a king invited someone to his treasury to collect as many riches as he could for a specific period of time, this man would certainly not sleep at all during that time, and would use every moment he could to collect riches. We, too, should use as much of our limited time in this world as we can for Torah learning, collecting spiritual "riches," rather than waste our time indulging in physical comforts. Rav Besalel Ashkenazi (Israel, 1520-1592) writes that in his youth, he spent his nights engaged in Torah study, often learning throughout the night without sleeping. He also occasionally skipped meals. It was through this sacrifice of physical comforts for Torah learning that he achieved Torah scholarship. The Reshit Hochma writes that his esteemed mentor, Rav Yosef Taychik (1465-1546), did not sleep in a bed for forty years, and would instead sit on an elevated piece of furniture with his legs dangling, such that he would not stay asleep for an extended period. He rose every night at midnight and spent the rest of the night learning Torah. And a disciple of Rav Yehonatan Eibshutz (1694-1764) testified that throughout the years he spent learning under him, Rav Yehonatan never slept in a bed, and instead dozed for brief periods in his chair. Rav Chaim Brim (Jerusalem, 1922-2002) related that the Hazon Ish (Rav Abraham Yeshaya Karelitz, 1878-1953) was once found sleeping on his bed in the wrong position – with his feet on the side where the head was supposed to be. The people told him to turn around, and he said, "If I had the strength to turn myself around, I would learn another Tosafot." The Hazon Ish continued learning Torah until he had no strength left, not even to turn his body around. Rav Haim Palachi (Turkey, 1788-1868) wrote that if a person could see into the future, to the time when he would be in the grave, and understand the extent of the regret he would experience for not having used his time properly, he would never waste time, and he would minimize his sleep in order to spend more time learning Torah. Rav Palachi added that a person who rises at midnight to learn Torah earns the status of a "friend" of Hashem and of the Nation of Israel, and he will be spared punishments that befall the rest of the world. The Reshit Hochma notes that when rising at midnight to learn Torah, one should be driven solely by his genuine love for Hashem, and not by any ulterior motives. Only if his intentions are pure will he reap the precious rewards for learning Torah at night. The Reshit Hochma says that as a teenager, he devoted himself entirely to Torah study, engaging in virtually no other activities. The Peleh Yoetz (Rav Eliezer Papo, 1785-1828) urges us to train ourselves to sleep fewer hours and to learn Torah even when we feel drowsy, in order to maximize the amount of time we have to devote to Torah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the great value of learning Torah in the predawn hours, adding that one's intentions should be for the sake of Hashem, and not to earn reward. The Tchebiner Rav (1881-1965) had the practice on Shabbat afternoons of testing schoolchildren on their Torah studies. One Shabbat afternoon, a boy knocked on his door, but there was no answer, as the Rabbi was sleeping. The youngster continued knocking until the Rabbi answered. The Rabbi gently told the boy that if nobody answers the door on Shabbat afternoon, this usually means that the people in the home are asleep. "I didn't think that the Rabbi slept on Shabbat afternoon!" The Tchebiner Rav committed to never sleep again on Shabbat afternoon, acknowledging that this was the expectation of a sage of his stature. From all these sources, we see the importance of learning Torah even when one feels tired, and that we must try to push ourselves to achieve to the best of our ability rather than spend our free time relaxing and learning only when it is easy and convenient.

Welcome to Day 2842 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2842 – Wisdom Nuggets – Psalm 119:129-136 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2842 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2842 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Pe of Revelation – Panting for the Light In our previous episode on this grand expedition, we climbed through the sixteenth stanza of Psalm One Hundred Nineteen, the “Ayin” section. We stood on the high walls of our exile, our eyes burning, blurring, and straining, as we searched the horizon for the cosmic justice of Yahweh. We learned how to petition the Divine Council, boldly asking the Creator to step in as our Guarantor against the arrogant, rebel forces of this world. We declared that despite our profound exhaustion, we value the eternal, life-giving instructions of God infinitely more than the finest gold the world has to offer. Today, we take a deep breath, and we step forward into the seventeenth stanza of this magnificent, alphabetical mountain. We are exploring the “Pe” section, covering Psalm One Hundred Nineteen, verses one hundred twenty-nine through one hundred thirty-six, in the New Living Translation. In the ancient Hebrew alphabet, the letter “Pe,” or “Peh,” was originally depicted as an open mouth. It is the letter that represents speech, breath, revelation, and the act of opening a doorway. As we will see, this imagery is brilliantly woven throughout this entire stanza. The psalmist is going to talk about the opening of God's Word, the panting of his own mouth in desperate thirst, and the radiant, smiling face of the Creator. He moves from the exhausting vigil of the previous stanza, into a place of awe, desperate petition, and ultimately, a profound, weeping lament over the brokenness of the world. Let us step onto the trail, open our hearts, and drink deeply from the truth. The first segment is: The Supernatural Wonders and the Open Door Psalm One Hundred Nineteen: verses one hundred twenty-nine and one hundred thirty. Your laws are wonderful. No wonder I obey them! The teaching of your word gives light, so even the simple can understand. The stanza begins with a breathless declaration of awe. “Your laws are wonderful.” The Hebrew word used here is pele, which carries a much heavier weight than our modern English word “wonderful.” It means a miracle, a marvel, or something that is undeniably supernatural. The psalmist is looking at the Torah, the cosmic blueprint of Yahweh, and he realizes that it is not merely a dry, ancient civic code. It is a supernatural revelation. It contains the very architecture of the universe, drafted by the Maker of the heavens and the earth. Because he recognizes the divine, miraculous origin of these instructions, his reaction is entirely logical: “No wonder I obey them!” Or, literally, “Therefore my soul keeps them.” When you recognize that the instructions you hold in your hands are a direct transmission from the Supreme Commander of the Divine Council, obedience is no longer a burden; it is the only rational response. He then explains exactly how this supernatural word operates in verse one hundred thirty. “The teaching of your word gives light, so even the simple can understand.” Other translations say, “The unfolding of your words gives light.” Here, we see the concept of the Hebrew letter “Pe.” The unfolding is an opening, like the opening of a doorway in a dark room. When the doorway of God's Word is opened, brilliant, illuminating light spills out into the darkness of human ignorance. Notice who benefits from this light: “even the simple can understand.” In the ancient Near Eastern pagan cultures, religious knowledge was entirely esoteric. The rebel gods, and their corrupt, earthly priests, hoarded their supposed wisdom. You had to be an elite insider, a wealthy prince, or a trained magician to access their dark secrets. But the God of Israel operates with radical, beautiful transparency. Yahweh opens the door of His truth for the “simple”—the open-minded, the humble, and the vulnerable. You do not need an advanced degree to understand the path of life. You simply need a humble heart, and a willingness to step into the light of the Creator's open door. The second segment is: The Panting Mouth and the Plea for Covenant Mercy Psalm One Hundred Nineteen: verses one hundred thirty-one and one hundred thirty-two. I pant with expectation, longing for your commands. Come and show me your mercy, as you do for all who love your name. The imagery of the open mouth reaches its absolute peak in verse one hundred thirty-one. “I pant with expectation, longing for your commands.” Literally, the Hebrew text says, “I opened my mouth and panted.” The psalmist compares himself to an exhausted, dehydrated animal in the scorching desert heat, opening its mouth wide, desperately gasping for air, and panting for a drop of water. This is an incredibly visceral, physical description of spiritual hunger. In the previous stanzas, he told us how the arrogant and the wicked were hunting him, digging pits, and laying traps. The chase has left him completely winded. But notice what he is panting for. He is not just panting for an escape from his enemies; he is panting for the commands of God. He craves the sustaining, life-giving oxygen of the Torah. He knows that without the steady intake of God's cosmic truth, his spirit will asphyxiate in the toxic, chaotic atmosphere of the rebel world. With his mouth wide open in desperate expectation, he makes a bold, historically grounded petition. “Come and show me your mercy, as you do for all who love your name.” Other versions translate this as, “Turn to me and be gracious to me.” He is asking Yahweh to pivot, to face him directly, and to intervene. He bases this request on legal, covenantal precedent. He essentially says, “Lord, look at Your historical track record. Look at how You have consistently dealt with every single person who loves Your Name. You have always provided grace. You have always shown mercy. I love Your Name, so please, apply that same, unbending rule of grace to my current situation.” To “love His name” is to love His reputation, His character, and His supreme, unrivaled authority over the spiritual realm. The psalmist wants the mercy of God, precisely so that the Name of God will be vindicated in the eyes of his enemies. The third segment is: Guided Steps and the Defeat of the Oppressor Psalm One Hundred Nineteen: verses one hundred thirty-three and one hundred thirty-four. Guide my steps by your word, so I will not be overcome by evil. Rescue me from the oppression of evil people; then I can obey your commandments. While he pants for spiritual oxygen, he asks for highly specific, practical guidance. “Guide my steps by your word, so I will not be overcome by evil.” Literally, the text reads, “Establish my footsteps in Your word, and let no iniquity have dominion over me.” The word for “dominion” is crucial here. In the biblical worldview, sin and evil are not just bad habits or ethical mistakes; they are predatory forces. In Genesis Chapter Four, God warned Cain that sin was crouching at his door, desiring to rule over him. Evil wants to master you. It wants to conquer your will, and enslave you to the chaotic rebellion of the dark principalities. The psalmist realizes that he cannot fight off this domineering force with his own willpower. If his footsteps are established in his own logic, or the shifting sands of cultural trends, evil will easily overwhelm him. The only way to maintain his freedom is to have his footsteps locked firmly into the solid bedrock of God's Word. The cosmic blueprint is his only defense against the dominion of chaos. He then asks for external deliverance. “Rescue me from the oppression of evil people; then I can obey your commandments.” We see this familiar pattern again. The “evil people” are the human proxies of the rebel gods, and they use oppressive tactics to crush the faithful. They use economic pressure, political power, and public slander to wear the believer down. But once again, look at the psalmist's motivation for rescue. Why does he want the oppression to stop? Does he want to get revenge? Does he want to take their power for himself? No. He says, “Rescue me... then I can obey your commandments.” He wants liberty for the sole purpose of unhindered loyalty. He desires freedom from his human oppressors, simply so he can more fully submit to his Divine Master. The fourth segment is: The Radiant Face and the Rivers of Grief Psalm One Hundred Nineteen: verses one hundred thirty-five and one hundred thirty-six. Look down on me with

Have any questions, insights, or feedback? Send me a text!Length: 28 minutesSynopsis: This morning (4/16/26), in lieu of our usual morning Mishlei, we had a short Q&A session! We discussed three questions: (1) To what degree can we "diagnose" whether something in our life was hashgachah pratis? (2) What does the Rambam mean by all the aggadic statements he brings down in Hilchos Deios Perek 7 about lashon ha'ra? (3) What are my views on how/whether we do/should implement the halacha about dividing one's learning time into thirds: a third in Torah she'bi'Chsav, a third in Torah she'baal Peh, and a third in Talmud? (I'll point out that these three questions fell neatly into these three categories.)-----מקורות:רד"ק - תהלים קמה:יזרמב"ם - משנה תורה: ספר המדע, הלכות דעות פרק זBenjamin Brown - "From Principles to Rules and from Musar to Halakhah: The Hafetz Hayim's Rulings on Libel and Gossip"רמב"ם - משנה תורה: ספר המדע, הלכות תלמוד תורה א:יאEvidently, in 2023, I spent around a week updating my understanding of all these sources. Here's the Torah content from that week:Overview of the Halachos of Rechilus and Lashon ha'Ra (4/21/23)4/24/23: Refining Our Definitions of Rechilus and Lashon ha'Ra (Hilchos Deios 7:1-3)4/25/23: Lashon ha'Ra = Avodah Zarah, Gilui Arayos, Shfichus Damim (Hilchos Deios 7:3)4/26/23: Lashon ha'Ra as Homicide-Suicide (Hilchos Deios 7:3)4/27/23: Four Examples of Avak Lashon ha'Ra Hilchos (Hilchos Deios 7:4)4/28/23: Kedoshim: Defining Rechilus-----The Torah content for the month of Nisan has been sponsored by Rivkie and Dovi Siderson. In the merit of our learning, may Hashem help us use this time to cleanse ourselves of spiritual "chametz," bringing refuah, shalom, and the final geulah to all of Klal Yisrael!-----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-SchneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambe

Efter att de två äventyrarna Hilla och Peh´k Ing fått förstärkning av en mystisk demonjägare med namnet Morvak så beger de sig tillbaka till byn Brande. Där visar byäldsten en speciell tatuering på den döde nidingen. Ska de få svar på orsaken till mordet? Kan de lita på deras nya följeslagare? Gestalt med vänner spelar nya Drakar och Demoner (2023) från Fria ligan. I scenariot har vi bakat in miniäventyret "Järnyxornas kult" från Dunderdagar. Detta är upptakten till kampanjen "Skuggan över dunkeldäld" av Robin Fjärem. Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.Spelledare: FredrikSpelare: Benjamin, Maria och Gustav.Avsnittets intro läses av Magnus Seter.Ljudeffekter från BBC sound achiveAvsnittsbild från Fria Ligan.Stämningsmusiken är tillverkad i AI-programmet Udio.Länk till https://www.drivethrurpg.com/product/418107/Drakar-och-Demoner-Grundspel?affiliate_id=2600700

En glädjens dag som förbyttes i sorg. Vad är det som föranlett den fruktansvärda dödliga attacken mot unge Sigurd? Äventyrarna Hilla och Peh'k Ing skyndar vidare mot mot byn Brande i sin jakt efter Hillas motgift. Kommer de hinna i tid och finns den enögde mannen på plats? Gestalt med vänner spelar nya Drakar och Demoner (2023) från Fria ligan. I scenariot har vi bakat in miniäventyret "Järnyxornas kult" från Dunderdagar. Detta är upptakten till kampanjen "Skuggan över dunkeldäld" av Robin Fjärem. Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.Spelledare: FredrikSpelare: Benjamin, Maria och Gustav.Avsnittets intro läses av Magnus Seter.Ljudeffekter från BBC sound achiveAvsnittsbild från Fria Ligan.Stämningsmusiken är tillverkad i AI-programmet Udio.Länk till https://www.drivethrurpg.com/product/418107/Drakar-och-Demoner-Grundspel?affiliate_id=2600700

Äventyrarna Hilla och Peh'k Ing tar sig mot byn Brande med den mystiska kistan. Ska de hinna dit i tid innan giftet tagit sig för långt i Hillas kropp. Frågorna är många. Kommer Hilla kunna hålla fingrarna borta från kistan? Vad är det i den? Gestalt med vänner spelar nya Drakar och Demoner (2023) från Fria ligan. I scenariot har vi bakat in miniäventyret "Järnyxornas kult" från Dunderdagar. Detta är upptakten till kampanjen "Skuggan över dunkeldäld" av Robin Fjärem. Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.Spelledare: FredrikSpelare: Benjamin, Maria och Gustav.Avsnittets intro läses av Magnus Seter.Ljudeffekter från BBC sound achiveAvsnittsbild från Fria Ligan.Stämningsmusiken är tillverkad i AI-programmet Udio.Länk till https://www.drivethrurpg.com/product/418107/Drakar-och-Demoner-Grundspel?affiliate_id=2600700

One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words. If one recites this phrase too quickly, he will end up saying, "Dibera," as one word, which is incorrect. He must be careful to recite two separate words – "Di" and "Bera." Different opinions exist regarding the pronunciation of the word "Chi'r'uteh" in the phrase "Be'alma Di Bera Chi'r'uteh," as according to some views, the letter Chaf has a Dagesh (dot), such that it should be pronounced "Ki'r'uteh." The debate hinges on how to read this phrase. The basic rule is that when any of the letters Bet, Gimmel, Dalet, Kaf, Peh or Tav appears at the beginning of the word, it receives a Dagesh. The exception to this rule is when the preceding word ends with an Alef, Heh, Vav or Yod, in which case the word does not receive a Dagesh. In the case of "Chi'r'uteh," then, it would seem that since the previous word ("Bera") ends with the letter Alef, the Chaf at the beginning of "Chi'r'uteh" should remain without a Dagesh, and thus be pronounced "Chi'r'uteh." Indeed, this is how the word is punctuated in many editions of the Siddur. However, Hacham Ovadia Yosef ruled that the more correct pronunciation is "Ki'r'uteh." He explained that although the previous word ends with an Alef, that word – "Bera" – is not connected to the word "Ki'r'uteh." The word "Ki'r'uteh" means "in accordance with His will," and Hacham Ovadia explained, based on a passage in Masechet Sofrim, that this word modifies not the immediately preceding words, but rather the beginning of Kaddish, when we pray for G-d's Name to be glorified. We pray that His Name should be sanctified and praised "Ki'r'uteh" – in fulfillment of His will. Hence, the word "Ki'r'uteh" stands separate and apart from the words "Di Bera," and so the Heh at the end of the word "Bera" does not affect the letter Chaf at the beginning of the word "Ki'r'uteh." We thus apply the standard rule that a Chaf at the beginning of a word receives a Dagesh, such that the word should be pronounced "Ki'r'uteh." Rav Meir Mazuz (1945-2025) disputed Hacham Ovadia's position. He noted that the Abudarham (Spain, 14 th century) interpreted "Di Bera Chi'r'uteh" to mean, "that He created in accordance with His will." According to this reading, the word "Chi'r'uteh" indeed modifies the immediately preceding words – "Di Bera," such that the letter Chaf should not receive a Dagesh. Rav Mazuz conceded, however, that the passage in Masechet Sofrim indeed implies that "Chi'r'uteh" modifies the earlier part of the sentence, and not the words "Di Bera." In practice, different customs exist. Tunisian communities pronounce the word "Ki'r'uteh," whereas the custom among the communities in Aleppo, Syria was to pronounce it "Chi'r'uteh." Rav Yisrael Bitan writes that Hacham Ovadia, despite preferring the pronunciation of "Ki'r'uteh," acknowledged that those who pronounce it "Chi'r'uteh" have a legitimate basis for this practice. Therefore, each community should follow its custom. Summary: One who recites Kaddish must ensure while saying the phrase "Be'alma Di Bera" to pronounce "Di Bera" as two separate words, and not as one word ("Dibera"). Different customs exist regarding the next word – "Chi'r'uteh," as some pronounce the word this way, and others pronounce it "Ki'r'uteh." Each community should follow its custom.

Efter äventyret med Magistraten har Skrutto och Hilla tagit sig tillbaka till Lillebyn. Här är det tänkt att magikern Peh´k Ing ska ansluta för vidare äventyr. Men alla verkar inte lika sugna på att fortsätta äventyra. Ska våra vänner åter hamna i trubbel? Kommer SL lyckas uttala ankans namn rätt? Välkomna till ett nytt äventyr!Gestalt med vänner spelar nya Drakar och Demoner (2023) från Fria ligan. I scenariot har vi bakat in miniäventyret "Järnyxornas kult" från Dunderdagar. Detta är upptakten till kampanjen "Skuggan över dunkeldäld" av Robin Fjärem. Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.Spelledare: FredrikSpelare: Benjamin, Maria och Gustav.Avsnittets intro läses av Magnus Seter.Ljudeffekter från BBC sound achiveAvsnittsbild från Fria Ligan.Stämningsmusiken är tillverkad i AI-programmet Udio.Länk till https://www.drivethrurpg.com/product/418107/Drakar-och-Demoner-Grundspel?affiliate_id=2600700

The article examines learning that occurs through ball games in Swedish Physical Education and Health (PEH), challenging critiques that such activities overemphasise competition and performance. Drawing on observations and interviews with upper‑secondary students, the authors show that ball games foster both subject‑specific learning (skills, techniques, rules, and game understanding) and generic knowledge such as cooperation, care, fairness, and inclusion. Using a non‑affirmative theory of education, the study highlights that student participation and learning increase when competition is de‑emphasised and unfamiliar game forms are used, prompting a re‑articulation of learning objectives in PEH.CITE to the article:Modell, N., Gerdin, G., & Schenker, K. (2026). ‘That's how we all learn to get along'–learning in and through ball games in Swedish Physical Education and Health. Curriculum Studies in Health and Physical Education, 17(1), 1-15.

Moses — Called, Sent, and Empowered

There are several different kinds of Kaddish, the first of which is commonly known as "Hasi Kaddish" – "half-Kaddish." The term "Hasi Kaddish" is actually a misnomer, as the text of this Kaddish is in fact the complete original text, composed either by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) at the beginning of the Second Commonwealth, or several generations later, by the Tanna'im. The prayers added to the other Kaddish texts were introduced later, during the period of the Geonim or the period of the Rishonim. These other texts are known to us as "Kaddish Titkabal," "Kaddish Yeheh Shelama," and "Kaddish Al Yisrael" (which is also referred to as "Kaddish De'Rabbanan"). "Kaddish Titkabal" includes a request that our prayers be answered, and it is recited after the Amida prayer, and after Shelihot. "Kaddish Yeheh Shelama" is said after the recitation of a text of Torah She'bi'chtab (Tanach), such as following an Arayat. Finally, "Kaddish Al Yisrael" is recited after a session of studying Torah She'be'al Peh (the oral Torah), such as Mishna or Gemara. This text contains a prayer for the wellbeing of the Torah scholars and their students (which is why this Kaddish is also known as "Kaddish De'Rabbanan" – the Rabbis' Kaddish). We recite this Kaddish in the morning after the Korbanot section, which includes the Mishnayot of "Ezehu Mekoman" and the Berayta of Rabbi Yishmael. It is recited again at the end of the prayer service, following the recitation of the Ketoret text which includes passages from the Gemara. This final "Kaddish Al Yisrael" after the Ketoret is known as "Kaddish Yatom" – the mourner's Kaddish, as it is recited by those in mourning for a parent. The Arizal taught that the recitation of this Kaddish by a mourner has the ability to extricate the parent from Gehinnom and bring him or her to Gan Eden. These final three Kaddish texts conclude with a prayer for peace and material blessings. The Rabbis explain that we first pray that "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's Name should be glorified and become known throughout the world, before proceeding to ask for our personal needs. This is based on the concept that we must first pray for G-d's sake, so-to-speak, for the glory of His Name, and in this merit our personal requests will be granted. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings a teaching of the Midrash that if a person includes in his prayers the plea that Hashem should act for the sake of His Name ("Aseh Lema'an Shemecha, Aseh Lema'an Yeminecha…"), then he will be given the merit to greet the Shechina. We should pray not only for our own benefit, but also for the sake of the glorification of G-d's Name. This notion is alluded to in the first four words of Kaddish – "Yitgadal Ve'yitkadash Shemeh Rabba." These words begin with the letters Yod, Vav, Shin and Resh, which have the combined numerical value of 516. The Sages teach that Moshe Rabbenu prayed 515 times for the privilege of entering the Land of Israel, whereupon G-d commanded him to stop praying. Some commentators explain that Moshe was told to stop because if he had recited a 516 th prayer, then his prayer would have been accepted (and it was decreed that Moshe must not go into the land). Moshe prayed solely for the purpose of "Yitgadal Ve'yitkadash Shemeh Rabba," for the sake of the glorification of the divine Name, and not for his personal benefit, and his prayer therefore would have deserved to be accepted. When our intentions are sincere, when we pray for our needs so we can succeed in our mission in the world, the mission of bringing honor to the Almighty, then we are worthy of having our prayers answered.

När de båda vännerna och äventyrarna Hilla och Peh´k Ing åter ska ge sig ut på uppdrag så korsars deras vägar av en ny karaktär som spelas av Gustav.Här får vi följa hans skapande av en karaktär till nya Drakar och Demoner från Fria Ligan. En karaktär av det lite annorlunda slaget. Ett släkte hämtad ur Monsterboken och ett yrke från tredjepartsprodukten "Skuggan över Dunkeldäld". Tack till Anders Ekman som komponerat introt exklusivt till Gestalt.

In this message, guest minister Dr. Guy Peh shares a prophetic message about the spiritual significance of the doors God is opening in 2026. Drawing from the "Key of David" in Revelation 3, he explains that Christ has provided authorized points of entry into the supernatural that no man can shut. Dr. Peh encourages the church to move from being mere spectators to active participants, recognizing that our transition into new levels of faith begins by stepping through these divinely appointed doors. This is an invitation to stop speculating about the future and start walking through the open door toward the miracles and breakthroughs waiting at your doorstep.

Workers’ Party chief Pritam Singh has been removed as Leader of the Opposition by Prime Minister Lawrence Wong, a day after Parliament debated his suitability for the role. PM Wong has invited the WP to nominate another elected MP. But the person put forth has to be an MP who has not been implicated in the earlier findings of the Committee of Privileges that looked into former MP Raeesah Khan’s conduct in Parliament. The saga started in 2021 when Ms Khan lied in Parliament. It led to an inquiry by the COP to uncover the sequence of events of who knew what, and when. Mr Singh was later convicted by the courts for lying to the COP.What happens now, and are cracks beginning to show within the party, especially as some cadres have called for a special conference? On this episode to discuss the Parliament debate and the implications of Mr Singh losing the role are: Mr Peh Shing Huei, a regular commentator on Singapore politics and a former ST news editor. He is also the founding partner of content agency The Nutgraf, and author of several books about politicians and people in government, and Singapore Management University’s Associate Professor of Law Eugene Tan, who is a political analyst. He was also a former Nominated Member of Parliament. Highlights (click/tap above): 1:47 Lifting of the WP whip for debate about Pritam Singh 5:08 “It wasn’t a good day at the office for Parliament.”: Prof Tan 9:57 Pritam vs Tharman: What’s the difference in cases? 14:22 Will there be a political cost to the PAP for this motion? 17:14 Was it the right move for WP MP to bring up PAP MP’s indiscretion? 22:23 Fatigue about the matter 25:23 “This is closing the loop.”: Prof Tan 27:55 Are the cracks showing in the WP, despite show of unity in Parliament? 30:15 Possible leadership challenge within the WP? 34:29 This issue an “albatross” around the WP’s neck: Prof Tan 41:51 Peh on why Pritam didn’t resign first 42:57 What does removing the LO office mean for S’pore politics? Follow The Usual Place podcast on IG: https://www.instagram.com/theusualplacepodcast Follow Natasha on LinkedIn: https://str.sg/v6DN Filmed by: Studio+65 Edited by: Teo Tong Kai, Eden Soh and Chen Junyi Executive producers: Danson Cheong, Elizabeth Khor & Ernest Luis Editorial producers: Elizabeth Law & Lynda Hong Follow The Usual Place Podcast and get notified for new episode drops every Thursday: Channel: https://str.sg/5nfm Apple Podcasts: https://str.sg/9ijX Spotify: https://str.sg/cd2P YouTube: https://str.sg/theusualplacepodcast Feedback to: podcast@sph.com.sg SPH Awedio app: https://www.awedio.sg --- Follow more ST podcast channels: All-in-one ST Podcasts channel: https://str.sg/wvz7 Get more updates: http://str.sg/stpodcasts --- Get The Straits Times app, which has a dedicated podcast player section: The App Store: https://str.sg/icyB Google Play: https://str.sg/icyX -- #tup #tuptrSee omnystudio.com/listener for privacy information.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

A person who does not observe Yom Tob, but observes Shabbat, can be counted toward a Minyan. One who violates Yom Kippur, however, is akin to a Shabbat violator. As discussed in a previous installment, the status of a public Shabbat violator vis-à-vis being counted for a Minyan is subject to considerable debate and discussion. A member of the Karaite sect cannot be counted for a Minyan. This sect acknowledges the written text of the Torah as divine law but rejects the authority of the Torah She'be'al Peh – the oral tradition interpreting the Torah. Thus, for example, the Karaites wear Tefillin between their eyes, because they follow the literal meaning of the requirement to wear Tefillin "Ben Enecha" ("between your eyes"), rejecting the Sages' understanding that this refers to the spot on the top of the head parallel to the area between the eyes. Likewise, they follow the literal meaning of the Torah's command not to kindle a flame on Shabbat (Shemot 35:3), and so they keep the lights and heating off on Shabbat, sitting in the dark and cold and eating cold food. We, who accept the Rabbis' interpretation of this verse, as forbidding only the act of kindling on Shabbat, but not having a preexisting flame, specifically make a point of lighting candles before Shabbat to illuminate the home, and of eating hot dishes on Shabbat. Since Karaites heretically deny the authority of our oral tradition, they are considered gentiles with respect to a Minyan, and cannot be counted. Needless to say, if a Karaite or any other kind of heretic or sinner performs Teshuba, they are treated as full-fledged observant Jews and certainly count for a Minyan. An observant Jew who does not read Hebrew, and thus cannot pray, may be counted toward a Minyan, as long as he understands the concept of Tefilla. If, for example, a Jew who did not receive a religious education becomes a Ba'al Teshuba and begins observing the Misvot, then he may be counted as one of the ten men for a Minyan even though he did not yet learn Hebrew and is thus still unable to recite the prayers.

Teves is not a month of spiritual absence but a test of perception, and this episode is about learning how to meet that test. I explore why Chanukkah intentionally flows into Teves, what “hidden light” really means — the concealment of clarity, not Hashem's presence — and how meaning is lost when vision goes untrained. By revisiting the 8th and 10th of Teves, the role of Torah She'baal Peh, and the idea that holiness is embedded within physical reality, this episode invites you to develop the ability to see Hashem even when clarity fades, and to grow through Teves rather than simply endure it.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Get the Companion Guide: The Power of the MonthsThis free resource outlines the spiritual focus of each Hebrew month — including its mazal (zodiac sign), tribe, Hebrew letter, body part, and unique avodah. It also includes suggested actions you can take to align yourself with the energy of the time. Click here to download and keep this month-by-month guide as a tool for your own growth and reflection.

It is customary for Kaddish to be recited after a group reads Tehillim or learns Torah. If only verses from Tanach were read, then Kaddish Yeheh Shelama Rabba is recited. If the learning included Torah She'be'al Peh, then Kaddish Al Yisrael – which includes a prayer for the Sages of Israel, who developed the Torah She'be'al Peh – is recited. Of course, the recitation of Kaddish requires the presence of a Minyan. Sometimes, when fewer than ten men were learning, and one wishes to recite Kaddish, they will bring in men to complete the Minyan to allow for the recitation of Kaddish. May Kaddish be recited immediately in such a case, or must another verse be read, or some more material learned, so that the newcomers read or learn something before Kaddish is recited? This issue is subject to a debate among the Poskim. The Taz (Rav David Segal, Poland, d. 1667) maintained that the newcomers do not need to participate in the learning, and so Kaddish may be recited immediately upon their arrival. The Lebush (Rav Mordechai Yoffe, Prague, d. 1612), by contrast, maintained that the men who are brought in must, in fact, learn something before Kaddish may be recited. He reached this conclusion on the basis of the ruling of the Rama (Rav Moshe Isserles, Cracow, d. 1572) that at Minha, the congregation should not recite Ashreh without a Minyan. The Lebush understood that if a Minyan is not present for Ashreh, then even if the tenth man arrives immediately afterward, the half-Kaddish cannot then be recited, since there was no Minyan during the recitation of Ashreh. This indicates that a Minyan must be present not only for Kaddish, but for the learning or reading preceding the Kaddish. The Taz disagrees with this understanding of the Rama's ruling, and explains that Kaddish must be recited immediately after Ashreh, without any interruption, and so the congregation should not recite Ashreh without a Minyan, as they might then need to wait after Ashreh for a Minyan to arrive before saying Kaddish. The Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1682) concurred with the ruling of the Lebush, explaining that Kaddish is recited after Torah learning because public Torah study, in the presence of ten men or more, creates a Kiddush Hashem (a glorification of Hashem's Name). After creating such a Kiddush Hashem, we declare, "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's great name shall continue to be honored and glorified. As this is the reason for reciting Kaddish after learning, it follows that Kaddish is recited only if a Minyan was present during the learning. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) concludes that it is proper to abide by the stringent opinion, and thus if a tenth man arrives after the reading of Tehillim or Torah study, another chapter should be read, or another piece of Torah She'ba'al Peh should be learned, before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael following the study of Torah. In principle, this is not necessary, as the learning itself suffices to warrant the recitation of Kaddish. However, since sometimes the tenth man arrives only after the learning, it became customary to always add this brief Mishna just before Kaddish to ensure that a Minyan is present for the learning and not only for Kaddish. There is some discussion in the Poskim as to how many people must read a passage before Kaddish once the tenth man arrives. The general consensus seems to be that it suffices for just one person to read a passage, and this is, indeed, the common practice. Even someone who did not actually learn or read any verses may then recite Kaddish. Summary: If a group consisting of fewer than ten men read Tehillim or learned Torah, and then a Minyan arrived for Kaddish, someone must read another passage in the presence of the Minyan before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael after Torah study.

It is customary for Kaddish to be recited after a group reads Tehillim or learns Torah. If only verses from Tanach were read, then Kaddish Yeheh Shelama Rabba is recited. If the learning included Torah She'be'al Peh, then Kaddish Al Yisrael – which includes a prayer for the Sages of Israel, who developed the Torah She'be'al Peh – is recited. Of course, the recitation of Kaddish requires the presence of a Minyan. Sometimes, when fewer than ten men were learning, and one wishes to recite Kaddish, they will bring in men to complete the Minyan to allow for the recitation of Kaddish. May Kaddish be recited immediately in such a case, or must another verse be read, or some more material learned, so that the newcomers read or learn something before Kaddish is recited? This issue is subject to a debate among the Poskim. The Taz (Rav David Segal, Poland, d. 1667) maintained that the newcomers do not need to participate in the learning, and so Kaddish may be recited immediately upon their arrival. The Lebush (Rav Mordechai Yoffe, Prague, d. 1612), by contrast, maintained that the men who are brought in must, in fact, learn something before Kaddish may be recited. He reached this conclusion on the basis of the ruling of the Rama (Rav Moshe Isserles, Cracow, d. 1572) that at Minha, the congregation should not recite Ashreh without a Minyan. The Lebush understood that if a Minyan is not present for Ashreh, then even if the tenth man arrives immediately afterward, the half-Kaddish cannot then be recited, since there was no Minyan during the recitation of Ashreh. This indicates that a Minyan must be present not only for Kaddish, but for the learning or reading preceding the Kaddish. The Taz disagrees with this understanding of the Rama's ruling, and explains that Kaddish must be recited immediately after Ashreh, without any interruption, and so the congregation should not recite Ashreh without a Minyan, as they might then need to wait after Ashreh for a Minyan to arrive before saying Kaddish. The Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1682) concurred with the ruling of the Lebush, explaining that Kaddish is recited after Torah learning because public Torah study, in the presence of ten men or more, creates a Kiddush Hashem (a glorification of Hashem's Name). After creating such a Kiddush Hashem, we declare, "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's great name shall continue to be honored and glorified. As this is the reason for reciting Kaddish after learning, it follows that Kaddish is recited only if a Minyan was present during the learning. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) concludes that it is proper to abide by the stringent opinion, and thus if a tenth man arrives after the reading of Tehillim or Torah study, another chapter should be read, or another piece of Torah She'ba'al Peh should be learned, before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael following the study of Torah. In principle, this is not necessary, as the learning itself suffices to warrant the recitation of Kaddish. However, since sometimes the tenth man arrives only after the learning, it became customary to always add this brief Mishna just before Kaddish to ensure that a Minyan is present for the learning and not only for Kaddish. There is some discussion in the Poskim as to how many people must read a passage before Kaddish once the tenth man arrives. The general consensus seems to be that it suffices for just one person to read a passage, and this is, indeed, the common practice. Even someone who did not actually learn or read any verses may then recite Kaddish. Summary: If a group consisting of fewer than ten men read Tehillim or learned Torah, and then a Minyan arrived for Kaddish, someone must read another passage in the presence of the Minyan before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael after Torah study.

One of the verses in the "Az Yashir" song which our ancestors sang after the miracle of the splitting of the Yam Suf – and which we recite each morning toward the end of Pesukeh De'zimra – is "Mi Chamocha Ba'elim Hashem, Mi Kamocha Ne'edar Be'kodesh." Although both halves of this verse begin with the same two words ("Mi Chamocha"), the pronunciation is not identically the same in both halves. At the beginning of the verse, the correct pronunciation is "Mi Chamocha," whereas in the second half, these words should be pronounced "Mi Kamocha." The phrase "Mi Kamocha" in the second half of the verse marks an exception to a rule of Hebrew grammar. The basic rule is that a Bet, Gimmel, Dalet, Kaf, Peh or Tav at the beginning of a word receives a Dagesh (dot), in which case, in principle, the letter Kaf at the beginning of "Kamocha" should receive a Dagesh, and should thus be pronounced "Kamocha." However, when the previous word ends with a Heh, Vav or Yod – such as the word "Mi," which ends with the letter Yod – the Dagesh is not added. Hence, according to the rules of grammar, the phrase should be pronounced "Mi Chamocha." Nevertheless, the second half of this verse is exceptional, and the Dagesh is, in fact, added to the Kaf, resulting in the pronunciation of "Mi Kamocha." When one recites this verse, he must ensure not to say the words "Hashem Mi Kamocha" rapidly, such that it sounds like he says, "Hashem Micha" – as though declaring that Micha is G-d, Heaven forbid. Micha was the person responsible for creating the golden calf at Mount Sinai, and one must be careful not to imply that he is a deity. Sepharadim make a distinction in their pronunciation between a letter Gimal that has a Dagesh, and a letter Gimal that does not. In the phrase "Am Zu Ga'alta," the Gimal at the beginning of "Ga'alta" receives a Dagesh. According to the rule mentioned earlier, this letter should not receive a Dagesh, because the previous word ("Zu") ends with the letter Vav. The reason why this Gimal nevertheless receives a Dagesh is that without a Dagesh, the word would sound like "Ga'alta" spelled with an Ayin (as opposed to an Alef), which would mean that Hashem is repulsed by Beneh Yisrael, Heaven forbid. Pronouncing the Gimal with a Dagesh makes it clear that the word is "Ga'alta" with an Alef, which means that Hashem has redeemed Beneh Yisrael. A similar exception is made earlier in this verse, in the phrase "Yidemu Ka'aben." The Kaf at the beginning of "Ka'aben" should, in principle, not receive a Dagesh, because it follows a word that ends with the letter Vav. Nevertheless, the Dagesh is added to the Kaf, as otherwise this phrase might sound like "Yidemucha Aben" – "stone silences You," indicating that stone has some kind of power to defeat the Almighty, Heaven forbid. At one point in "Az Yashir," the Egyptians' drowning is described with the words "Salelu Ka'oferet Be'mayim Adirim" – the Egyptians plunged into the water like lead. There is some question as to the implication of the word "Adirim" – "mighty" – at the end of this verse. Several Poskim, including the Mishna Berura, Ben Ish Hai, and Kaf Ha'haim, explain that this word describes the Egyptian warriors who drowned. Accordingly, these Poskim maintain that when reading this verse, one must make a pause between the words "Mayim" and "Adirim," as otherwise it sounds as though one describes the water as being mighty. However, Rav Meir Mazuz (1945-2025) found a poem written by Rav Yehuda Ha'levi (Spain, 1075-1141) indicating that he understood the phrase "Mayim Adirim" to mean "mighty waters," referring to the turbulence of the waters as they descended onto the Egyptians and drowned them. According to this reading, this phrase should be read without a pause between "Mayim" and "Adirim." It is customary to repeat the final verse of "Az Yashir" – "Hashem Yimloch Le'olam Va'ed." One reason this is done is so that we end up mentioning the Name of "Havaya" in this song 18 times, which has special significance. Additionally, the verse is repeated to mark the conclusion of the song. We then recite the Aramaic translation of this final verse ("Hashem Malchuteh Ka'em…") and then the verse immediately following the song – "Ki Ba Sus Pharaoh…"

Each morning before Baruch She'amar, the congregation stands and the Hazan declares, "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" – "Hashem is King, Hashem was King, Hashem will be King for all eternity." The congregation then repeats this proclamation after the Hazan. Our custom is to make this proclamation twice. There is an opinion that a Minyan is required for pronouncing "Hashem Melech," but the accepted view is that this may be said even without a Minyan, and so if ten men have yet to arrive by this point, "Hashem Melech" may nevertheless be recited. Some communities have the practice that a child leads the congregation in reciting "Hashem Melech." It would seem, however, that it is more proper to choose someone who is at least Bar-Misva age to lead this proclamation. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings a custom to lift one's feet when reciting "Hashem Melech," like we do when reciting "Kadosh, Kadosh, Kadosh." This symbolizes the "elevation" that we experience through this recitation, as we make our way toward the higher realms until we reach the highest level in the heavens so we can recite the Amida directly in Hashem's presence. One who follows this custom must ensure to do so in a discreet, unassuming manner, and not in a way that draws attention to himself. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that the pronouncement of "Hashem Melech" is associated with our quest to neutralize the 280 "Kelipot," or negative energies, that threaten us. These 280 forces are alluded to in the names of the five letters of the Hebrew alphabet that are changed when they appear at the end of a word: Mem, Nun, Sadi, Peh, Kaf (represented by the acrostic "Mansapach"). The combined numerical value of these letters is 280. When we succeed in "subjugating" these 280 forces, the Arizal taught, Mashiah will come. In the proclamation of "Hashem Melech," the words "Melech" and "Malach" both have the Gematria of 90, and the word "Yimloch" equals 100 – for a total of 280, thus alluding to the "Kelipot." The Name of "Havaya" is mentioned three times in this proclamation ("Hashem Melech, Hashem Malach, Hashem Yimloch"), and in Gematria it equals 26, for a total of 78 (26 * 3). Adding this to 280, we arrive at a total of 358 – the Gematria of "Mashiah" (40+300+10+8). This daily proclamation, then, is a crucial part of our effort to overcome the harmful spiritual forces in the world so that we will become worthy of the arrival of Mashiah.

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Nurses play a critical role in reducing health inequities in people experiencing homelessness (PEH), a key social determinant of health. The authors developed and validated competencies; associated knowledge, skills, and attitudes; and concepts, content, and learning activities to serve as an educational framework in providing care for PEH. Learn more about these competencies in this podcast with Rachel Richmond, Joanne Noone, Heather Voss, Aina Hale, and Marilyn Gran-Moravec. Be sure to read their article and visit their website with learning activities and resources you can use in your courses.

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This article club discusses Swedish researchers who asked secondary school students/Gymnasium to discuss their perceptions of HPE through their assessment experiences. Some interesting but not surprising perceptions were shared, and as is true for the Australian Article Club... good discussion was had! Here is the link to the article and the citation: Modell, N., & Gerdin, G. (2022). ‘Why don't you really learn anything in PEH?'–Students' experiences of valid knowledge and the basis for assessment in physical education and health (PEH). European Physical Education Review, 28(3), 797-815 https://doi.org/10.1177/1356336X221084514 (Original work published 2022)

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

Ki Sisa, Chelek Chof Vov, page 248Whats good about being broken?Moshe broke the Luchos and Hashem said "yasher koach!" Hashem agreed with Moshe and praised him. The yidden served the eigel, Moshe saved the honor of the Torah, etc - this could make sense, but the Rebbe says - no! Its not enough! Moshe could have just hid the luchos (toss into the ocean :)) - why specifically break them?There is something praiseworthy of broken luchos.We see that Moshe was sad about it and Hashem comforted him - the second set of luchos came along with Torah She'baal Peh too! With more, expansion! The 2nd set was an upgrade! And Moshe was praised after the 2nd set was given.The broken luchos made space for something bigger.Breaking the luchos in front of the yidden, broke us open allowing us to be open to Hashem, open to a bigger, better, expanded future. So is being broken the way to go?NO! The secret of the luchos 1 & 2 - broken & whole - is where they were kept - together, in the Aron!The Aron had measurements, yet took no space - the holding of 2 opposites together. Just like we should bring the 2 opposites of broken luchos & whole luchos together. We each have an aron in our hearts and are empowered to live with these 2 aspects together: broken, allowing the space for Hashem in, and whole - being myself fully invested with all my strengths and full self (not a robot).And from the broken moments, we can grow and double and redouble accomplishments! "Why does Hashem break us?" We should have Moshiach NOW and then we can see the greatness of the journey!

In this weeks class we cover the Mesorah of Torah from Moshe to us today. This is a very important class to know that the same Torah Moshe taught the Jews in the Midbar is the same that we are learning and teaching today. (One correction- I said the the Yemenite Jews concerning their lack of Torah Shel bal Peh in truth I meant the Ethiopian jews)

In this shmooze, delivered at Mevaseret Mishmar, Rav Burg explains the inner meaning of the fact that Yaakov slept on Har HaMoriah and did not learn Torah and at the same time was learning Mishnayos all night long. As we descend deeper into Golus and the truth becomes less and less clear, we discover our own voice and our own contributions to the choir of Torah shebaal Peh.

In this episode within the short meditation series of the Aleph Beis, we focus on the letters Feh פ (without inner nekuda, dot) and Peh פּ (with the nekuda). The word Peh also means mouth in Hebrew, and this meditation guides the listener to a deeper understanding of the relationship between this letter and the mouth, revealing an inner secret.   Music credits: Free Meditation Music 528Hz Music - No CopyRight Music - Royalty Free Healing Music - https://www.youtube.com/watch?v=RlnfVgRTMRE&t=0s

The very last of the 613 Misvot in the Torah is the command to write a Sefer Torah. The Torah instructs in Parashat Vayelech (31:19), "Ve'ata Kitbu Lachem Et Ha'shira Ha'zot" – literally, "And now, write down for yourselves this song," referring to the text of the Torah. Why is the Torah referred to as a "Shira" – song? Why aren't we commanded simply to write a Torah? And what does it tell us about the Torah that it is described this way? Several different answers have been given to this question. The Netziv (Rav Naftali Tzvi Yehuda Berlin of Volozhin, 1816-1893), in his Torah commentary, explains that the word "Shira" actually means "poem." The Torah is referred to as a "poem," the Netziv writes, because a poem is not to be taken at face value. When writing a poem, the poet utilizes numerous literary devices to convey a deep message. The true meaning of the poem cannot be understood through a simple, straightforward reading of the text; the words need to be carefully studied and analyzed. Similarly, the text of the Torah requires in-depth study. The plain meaning does not convey the full message of the Torah. This is why we have the Torah She'be'al Peh – the oral tradition – which teaches us how to understood the deep meaning of the Torah text. The conventional understanding, however, is that "Shira" indeed means song, and that the Torah is compared to a song. Why? One reason is that a song speaks to the heart, not the mind. Learning is an intellectual exercise, whereas listening to music arouses the soul, stirring one's emotions. Torah is called a "Shira" because the experience of Torah learning is both intellectual and emotional. On the one hand, of course, learning is an intellectual exercise, as we use our minds to absorb and understand the profound wisdom of the Torah. But additionally, the experience of Torah learning touches our souls. Through the study of Torah, we connect with Hashem, and strengthen our bond with Him. And so learning Torah is not only intellectual, but also spiritual. Like music, Torah affects our inner beings, our soul and our spirit. This is why we should endeavor to learn Torah even when our minds aren't working as well as we want them to, when we find it difficult to focus, when we are distracted, when we are fatigued, or otherwise unable to absorb and understand to the best of our ability. Even under less-than-ideal intellectual conditions, there is still great spiritual value to Torah learning. If a person's mind is not currently able to understand an intricate passage in the Talmud, there are lighter texts that he can and should learn. Once we recognize the spiritual value of Torah learning, the impact it has upon our hearts and upon our souls, we will want to learn under all conditions, even when they aren't ideal. There is also an additional ramification of the emotional impact of Torah learning. King David proclaims in Tehillim (119:54), "Zemirot Hayu Li Hukecha" – "Your statutes were songs for me," emphasizing this emotional, spiritual dimension of Torah learning. He spent many years on the run, fleeing from those who tried to kill him. He also led may wars against enemy armies. During those periods of hardship, Torah learning was his "song," his source of calm and serenity. Torah study touches the heart and connects us to Hashem, bringing us comfort and peace of mind during life's difficult moments. Let us utilize this precious gift that we have been given, and take advantage of every opportunity we are given to immerse ourselves in Torah learning and reap the invaluable emotional and spiritual benefits that it offers us.

We find an allusion to the Misva of Shofar in Parashat Nisavim, where the Torah warns, "Pen Yesh Bachem Shoresh Poreh Rosh Ve'la'ana" – "Lest there is among you a root of evil of rebellion" (Debarim 29:17). The first letters of the phrase, "Shoresh Poreh Rosh Ve'la'ana" are "Shin," "Peh," "Resh" and "Vav" – the letters of the word "Shofar." This allusion is very significant, as it expresses the unique power and impact of the Shofar blowing – namely, its ability to eliminate the "root" of evil within us. Before Adam's sin in Gan Eden, evil was separate from good; the human being was pure and good, and evil existed outside of him. But as a result of Adam's partaking from the forbidden tree, evil became ingrained within him, and since then, the good and evil inside us struggle with one another. The Shofar blowing, however, has the power to subdue the force of evil inside of us, so we can once again become perfectly good and pure. It eliminates the "Shoresh Poreh Rosh Ve'lana'a" – the "root of evil and rebellion" from which sin grows. This power of the Shofar sound is expressed in the number of sounds that we blow. The primary obligation of Shofar blowing requires blowing thirty sounds, which we do before Musaf. We blow additional sounds during Musaf, but the primary obligation is fulfilled through the first thirty sounds. The reason for the thirty sounds is because the Torah mentions three times the obligation to sound a "Teru'a," and the Sages inferred from the text that every Teru'a must be preceded and followed by a Teki'a. Therefore, in principle, we should blow nine Shofar sounds – blowing three times a series of Teki'a, Teru'a, and another Teki'a. However, the Talmud records three different opinions as to what the Torah means by the word "Teru'a." One view maintains that this refers to what we call a Teru'a – a series of very short sounds – whereas another opinion is that it means a Shebarim – three medium-sized sounds. According to the third view, the Biblical term Teru'a refers to a combination of a Shebarim and Teru'a ("Shebarim-Teru'a"). In order to satisfy all three opinions, we blow all three Teru'a sounds. It thus emerges that we blow thirty sounds: three sets of Teki'a-Shebarim-Teru'a-Teki'a (3X4=12); three sets of Teki'a-Shebarim-Teki'a (3X3=9); and three sets of Teki'a- Teru'a-Teki'a (3X3=9) – for a total of 30 (12+9+9). The Gemara establishes that the Teru'a sound – however it is defined – must be at least the length of nine "Trumitin" – brief sounds. Moreover, the Teki'a must be the same length as the Teru'a. As such, when we blow thirty Shofar sounds, we blow 270 Trumitin (30X9). This number is the Gematria (numerical value) of the word "Ra" – "evil." By blowing these 270 sounds, we subdue the forces of "Ra" within us so our innate goodness can prevail. Of course, our primary intention when we hear the Shofar is to fulfill the Torah obligation to hear the Shofar on Rosh Hashanah. However, we should be aware of the fact that there are many profound ideas and powers associated with this previous Misva, and that it gives us the spiritual strength that we need to subjugate our evil inclination and allow the goodness within us to shine.

*Content warning: anxiety, depression, cyberbullying, cyberstalking, parasocial relationships, and mental illness. Resources: For additional resources & a list of related non-profit organizations, please visit http://somethingwaswrong.com/resources Sources: Rebecca Godard, Susan Holtzman, Are active and passive social media use related to mental health, wellbeing, and social support outcomes? A meta-analysis of 141 studies, Journal of Computer-Mediated Communication, Volume 29, Issue 1, January 2024, zmad055, Chaffey, D. (2024, May 1). Global Social Media Research Summary 2024. Smart Insights. https://www.smartinsights.com/social-media-marketing/social-media-strategy/new -global-social-media-research/ Firth, J., Torous, J., Stubbs, B., Firth, J. A., Steiner, G. Z., Smith, L., Alvarez-Jimenez, M., Gleeson, J., Vancampfort, D., Armitage, C. J., & Sarris, J. (2019). The "online brain": how the Internet may be changing our cognition. World psychiatry : official journal of the World Psychiatric Association (WPA), 18(2), 119–129. https://doi.org/10.1002/wps.20617 Firth, J., Torous, J., Stubbs, B., Firth, J. A., Steiner, G. Z., Smith, L., Alvarez-Jimenez, M., Gleeson, J., Vancampfort, D., Armitage, C. J., & Sarris, J. (2019). The "online brain": how the Internet may be changing our cognition. World psychiatry : official journal of the World Psychiatric Association (WPA), 18(2), 119–129. https://doi.org/10.1002/wps.20617 Uncapher MR, Wagner AD. (2018). Minds and brains of media multitaskers: current findings and future directions. Proc Natl Acad Sci;115:9889‐96 Wallinheimo, Anna-Stiina, and Simon L. Evans. (2021). "More Frequent Internet Use during the COVID-19 Pandemic Associates with Enhanced Quality of Life and Lower Depression Scores in Middle-Aged and Older Adults" Healthcare 9, no. 4: 393. https://doi.org/10.3390/healthcare9040393 Transactions, 21(4), 376-381. Hanson, J. (2018). Social media. World Book Student. Loftus, E.F. (2018). Memory. World Book Student. Mendoza, J. S., Pody, B. C., Lee, S., Kim, M., & Mcdonough, I. Krach, S., Paulus, F. M., Bodden, M., & Kircher, T. (2010). The rewarding nature of social interactions. Frontiers in behavioral neuroscience, 4, 22. https://doi.org/10.3389/fnbeh.2010.00022 Kwek, A., Peh, L., Tan, J., & Lee, J. X. (2023). Distractions, analytical thinking and falling for fake news: A survey of psychological factors. Humanities & social sciences communications, 10(1), 319. https://doi.org/10.1057/s41599-023-01813-9 Bekalu, M. A., McCloud, R. F., & Viswanath, K. (2019). Association of social media use with social well-being, positive mental health, and self-rated health: Disentangling routine use from emotional connection to use. Health Education & Behavior, 46(2_suppl). https://doi.org/10.1177/1090198119863768 11. Korte M. (2020). The impact of the digital revolution 
on human brain and behavior: where 
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. Dialogues in clinical neuroscience, 22(2), 101–111. https://doi.org/10.31887/DCNS.2020.22.2/mkorte Dr. Corey Emanuel: Dr. Corey Emanuel's website: http://coreyemanuel.com Dr. Corey Emanuel's Linktree: http://linktr.ee/coreyemanuel Dr. Corey Emanuel's Instagram: http://www.instagram.com/coreyemanuel Dr. Corey Emanuel's TikTok: http://www.tiktok.com/drcoreyemanuel Men Talking Shift: http://www.instagram.com/mentalkingshift Follow Something Was Wrong:Website: somethingwaswrong.com IG: instagram.com/somethingwaswrongpodcastTikTok: tiktok.com/@somethingwaswrongpodcast Follow Tiffany Reese:Website: tiffanyreese.me IG: instagram.com/lookieboo business@tiffanyreese.me The SWW theme Song is U Think U, by Glad Rags. The S21 cover art is by the Amazing Sara Stewart. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Questions, comments, feedback? Send us a message.#304> Episode Sponsor: Mosaica PressCheck out their many titles including the Talmud Treasury:    ⁃    Imagine having at your fingertips the wisdom of the ages, the stories of our greatest Sages, and the insights that have shaped generations—all in one accessible, beautifully crafted volume. That's exactly what you'll find in The Talmud Treasury by Rabbi Zvi Zimmerman.Rabbi Zimmerman, known for his deep understanding and engaging teaching style, has created something truly extraordinary. The Talmud Treasury is your key to the world of Torah Shebe'al Peh—a treasure trove of fascinating facts, stories, and the context you need to fully appreciate the timeless debates and teachings of our Sages.Why does this matter to you? Because understanding the background and lives of the Tannaim, Amoraim, and figures from Tanach brings their teachings to life. You'll not only learn what they said but why they said it. Imagine sharing these stories with your children, bringing them closer to our mesorah, or deepening your own learning with insights that shed new light on familiar texts.Now is the time to enrich your study and understanding of the Talmud. For just $29.99, you can own this nearly 600-page hardcover that is destined to become a cherished part of your library. Whether you're a seasoned scholar or just beginning your journey into Torah study, The Talmud Treasury is a must-have.> Get your copy now here and use the code 'Chatter' for an exclusive 15% off! > We discussed a history of Machon Ofeq, an overview of Toras Kohanim, the various commentators on Toras Kohanim throughout the centuries, what is unique to the Machon Ofeq Toras Kohanim, and more.> To contact R" Yehuda Shoshana: 908-692-8706 or email  yashoshana@gmail.com  > To purchase the Machon Ofeq Toras Kohanim:Volume 5-6 click here, Vol 7 click here. > To join the SeforimChatter WhatsApp community click here.>  To support the podcast or to sponsor an episode follow this link or email seforimchatter@gmail.com (Zelle/QP this email address)

We welcome comedian Josh James, 13 years to the day from when we first put the podcast out, PEH has a better legacy than Klinsmann, sitting next to Ange on a 13 hour flight, and much more. Follow Josh James here: https://www.instagram.com/joshjamesy/?hl=en - Patreon - http://bit.ly/2uECfa3 - Twitter - http://bit.ly/2wleG6z - Facebook - http://bit.ly/39bN7LM - Instagram - http://bit.ly/3ae2GCx - WhatsApp - https://bit.ly/3dhrQTd - YouTube - http://bit.ly/2I31iH7 A Tottenham Hotspur Podcast, Up the Spurs! Learn more about your ad choices. Visit podcastchoices.com/adchoices

Have any questions, insights, or feedback? Send me a text!Length: 33 minutesSynopsis: This morning (5/31/24), in the FIRST of our Friday morning Machshavah Lab shiurim for women, we took up an old problem: Why is Olam ha'Ba only mentioned in Torah she'baal Peh but not Torah she'bi'Chsav. I wrote an article a few years ago in which I summarized seven views on this topic from the Rishonim along with one view of my own (see the show notes for a link to the article). I began this morning's shiur with a BRIEF overview of those eight answers, and then we read and discussed a ninth answer I recently discovered in R' Yosef ibn Kaspi's commentary on this week's parashah. In addition to being a thought-provoking answer in its own right, I think his explanation has far-reaching implications for our methodology of learning Torah she'bi'Chsav, but perhaps that should be another shiur.-----מקורות:אברבנאל - ויקרא כו:גhttps://rabbischneeweiss.substack.com/p/parashas-bechukosai-what-about-afterlifeר"י אבן כספי – ויקרא פרק כורמב"ן - בראשית א:א-ב-----The Torah content this week has been dedicated by me in honor of Ann with gratitude for her monthly support of my Torah content and in celebration of her engagement to Ben. Mazal tov!In other news, I am considering relaunching my Rambam Bekius podcast. My goal is to cover the entirety of the Rambam's Hilchos Tefilah, halacha by halacha, in short (5-10 minute) daily episodes. If you are interested in sponsoring my Rambam content specifically, please let me know! I'm eager to make this project a reality, and I'm ready when you are!-----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/Patreon: patreon.com/rabbischneeweissYouTube: 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

Season 05 Episode 01: Citizen Control."Consultation - meh! Peh!" complains Sara, with disdain. "There is a lot of corporate hazing and gaslighting," reflects Trajce. This episode was spurned by the presentation by Dr Elise Crawford of Central Queensland University on her reesarch of worker particpation in their work design during the Human Factors and Ergonomics Society of Australia Queensland seminar last year. Sara elaborates on the tiered scales of organisational citizenship which can fall into the categories of 'non participation,' 'tokenism,' and 'degrees of citizen power.' Alarmingly, 'consultation,' falls into the category of 'tokenism.' Alan reminds us that this is a workplace obligation in the work health and safety legislation ."It's a sham!" exclaims Trajce. He trails, "This sounds like another 'C-word' in our lexicon of work vocabulary..."

The mind and the body work together and when they are in sync we tend to be in a healthy state.  But what happens when we are plagued by chronic stress and past traumas?  A few short years ago, Raj Jana found himself in such a situation, needing to put his whole body back in sync, but there was a problem.  Our health care system wasn't set up to help people do that effectively.Fast forward to today and Raj now is the co-founder and CEO of Liber8, a human transformation company specializing in Precision Emotional Healing (PEH).   Liber8's goal is to empower people to take control of their mental and emotional well-being through PEH and put their mind and body back in sync.Today's discussion will touch on :Addressing the health of our nervous systemIdentifying root causes of stress responsesDaily practices to rewire our stress responsesThe importance of long-term change for our emotional well beingThere is so much packed into this episode, you won't want to miss it!Connect with Liber8:https://liber8.health/Suggested Resource Links:Liber8's PEH for Cancer PatientsBOOK:  The Body Keeps the Score by Bessel van der KolkPODCAST:  Stay GroundedStudies Related to Emotional Healing Practices and Physical Health ImprovementsConfronting a Traumatic EventDisclosure of Traumas and Immune FunctionModulation of Anti-Tumor Immunity by the Brain's Reward SystemThe Impact of Emotional Well-Being on the Long-Term Recovery and Survival in Physical Illness

Patty & Acid discuss Richarlison's resurgence, the pru-pru-prugress we've made, and the spotlight seizing mascot Ralph. In First Off Football, we talk about the wild draw at the Dekihad and our phenomenal run of wins. Plus: a BB of the Week of the Year is named!Let's get socialTHAT podcastRichy's revenge and our relief Vicario's got your back Ralph, the absolute legendWaving to his fans Motivating his captainPlaying to the camera And apparently reincarnated Say something nice about... Romero tackling his son AGAIN Lo Celso stirring some shit BB of the WeekThe Diers with their BBs and BB on the way Estela and BB Royale's photo shootJan and a very special mascot BB Kulu announced by Ate Kulu BB Lo Celso's 1st birthday and Papa Gio's greeting PEH's family studio shootQueen Marine is backThank you to Pietro Lazatin for our music. Follow us on Twitter and on Instagram @StalkingSpurs

J.J. and Dr. Shaye Cohen go deep into the world of the mishnah and try to mark the boundaries between the world of the mishnah and the world of history.Shaye J. D. Cohen is the Littauer Professor of Hebrew Literature and Philosophy in the Department of Near Eastern Languages and Civilizations of Harvard University, one of the oldest and most distinguished professorships of Jewish studies in the United States. Before arriving at Harvard in July 2001, Prof. Cohen was for ten years the Samuel Ungerleider Professor of Judaic Studies and Professor of Religious Studies at Brown University. Prof. Cohen began his career at the Jewish Theological Seminary where he was ordained and was for many years the Dean of the Graduate School and Shenkman Professor of Jewish History. He received his Ph.D. in Ancient History, with distinction, from Columbia University in 1975. The focus of Prof. Cohen's research is the boundary between Jews and gentiles and between Judaism and its surrounding cultures. What makes a Jew a Jew, and what makes a non-Jew a non-Jew? Can a non-Jew become a Jew, and can a Jew become a non-Jew? How does the Jewish boundary between Jew and non-Jew compare with the Jewish boundary between male Jew and female Jew? On these and other subjects Prof. Cohen has written or edited ten books and over sixty articles. His study of circumcision and gender in Judaism is entitled Why aren't Jewish Women Circumcised? (2005). He is perhaps best known for From the Maccabees to the Mishnah (1987; second edition 2006), which is widely used as a textbook in colleges and adult education, and his The Beginnings of Jewishness (1999), which has been widely discussed in scholarly circles. He has also appeared on educational television, including From Jesus to Christ and Nova on PBS, Mysteries of the Bible on A&E, and various programs on the History Channel. Prof. Cohen has received an honorary doctorate from the Jewish Theological Seminary and appointments as Croghan Distinguished Visiting Professor of Religion (Williams College), the Louis Jacobs Lecturer (Oxford University), the David M. Lewis Lecturer (Oxford University), Lady Davis Visiting Professor of Jewish History (Hebrew University of Jerusalem), the Block Lecturer (Indiana University), the Roland Visiting Lecturer (Stanford University) and the Pritchett Lecturer (University of California, Berkeley). Prof. Cohen lives in Newton, Massachusetts, with his wife Miriam May and children Ava, Jonathan, Ezra, and Hannah.

Welcome to Passionate Life Church! Today, Pastor Andrew continues the series 5784. We are so glad you are here! ------------------------------------------------------------------------------ We are in the year of Peh-Dalet. 84 We are in the decade of Peh 8, which means mouth. Daleth The Hebrew meaning of the number 4 is Daleth, which means a door, an entryway, or a pathway.2 It signifies completion, wholeness, or fullness. The number 4 is derived from its place in creation because the physical universe was established and set in motion on the 4th day of the creation week.1 The Hebrew word used in Genesis for "fourth" is "rbiyiy," which means "the fourth" or "four square" or the "fourth part." The number 4 represents balance, order, justice, and creation, providing a structure for what lies beneath it. Four Doors of Habitation 1. Doors or gates to the city. How do we rebuild our city physically and spiritually? Nehemiah had his men hold swords and hammers. 2. Doors to the sanctuary. The doors to God's house. 3. Doors to the family dwelling. God wants to do something with our family homes. 4. Doors to the temple treasury. Four doors for a new year's foundation. Matthew 7:24-27 NLT When Jesus becomes the foundation of our lives, what follows are open doors to balance, order, justice, and the creation of new things. 1. Door of balance Is there any area of your life that is out of balance? 2. Door of order Where is Jesus in the order of your life? 3. Door of Justice Are you currently experiencing God's justice? Romans 3:23-26 NIV 4. The door of new perspective. Are you praying and looking forward to the new things God is going to do in your life? Habakkuk 1:1-5 NLT ------------------------------------------------------------------------------ Thanks for listening! If you were positively impacted by this message, please leave us a comment! Be sure to like and subscribe to our channel to stay connected to this house. Join us every Sunday at 9:00am or 10:30am Spotify: http://bit.ly/passionatelifechurch Facebook: https://www.facebook.com/passionatelifechurch Instagram: https://www.instagram.com/passionate.life.church/ 10393 W Alamo Pl Littleton, CO 80127 Need Prayer? Contact us at passionatelifechurch@gmail.com — ► Subscribe to our channel here: https://www.youtube.com/channel/UCL88... — Passionate People. Multicultural Environment. Atmosphere to Experience God. You will feel Loved, Refreshed, and empowered. Loved: We have an atmosphere of acceptance and an environment that creates a “come as you are” message. Everyone will feel loved! Refreshed: We serve a God of the Fresh Start! No matter where you've been or what you've done, God wants to refresh you today and every day. Empowered: God wants to grow you into everything He's called you to be and do. We want to give you all of the tools you will need in order to empower you to live a life fully devoted to Jesus Christ. We are non-denominational & believe that the Bible is truth and fully written by God through man. Need Prayer? Contact us at passionatelifechurch@gmail.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/passionatelifechurch/message

Welcome to Passionate Life Church! Today Pastor Andrew begins a new series: 5784. We are so glad you are here! ------------------------------------------------------------------------------ We are in the decade of Peh-Dalet. 84 Peh is 8, which means mouth. Dalet means 4 and also symbolizes a door. Matthew 12:33-37 NLT The decade of humanity's heart being exposed. Proverbs 18:21 NIV Daleth The Hebrew meaning of the number 4 is Daleth, which means a door, an entryway, or a pathway.2 It signifies completion, wholeness, or fullness. The number 4 is derived from its place in creation because the physical universe was established and set in motion on the 4th day of the creation week.1 The Hebrew word used in Genesis for "fourth" is "rbiyiy," which means "the fourth" or "four square" or the "fourth part." The number 4 represents balance, order, justice, and creation, providing a structure for what lies beneath it. John 10:9 NIV Jesus must be the door we choose this year. Matthew 7:13-14 NIV How do we use our mouth to activate the door of Jesus? Jesus loves to open doors. Matthew 7:7 NIV Revelation 3:20 NIV God is pursuing us, but He also expects us to pursue Him. Revelation 3:8 NIV Genesis 4:6-8 NLT ----------------------------------------------------- Thanks for listening! If you were positively impacted by this message, please leave us a comment! Be sure to like and subscribe to our channel to stay connected to this house. Join us every Sunday at 9:00am or 10:30am Spotify: http://bit.ly/passionatelifechurch Facebook: https://www.facebook.com/passionatelifechurch Instagram: https://www.instagram.com/passionate.life.church/ 10393 W Alamo Pl Littleton, CO 80127 Need Prayer? Contact us at passionatelifechurch@gmail.com — ► Subscribe to our channel here: https://www.youtube.com/channel/UCL88... — Passionate People. Multicultural Environment. Atmosphere to Experience God. You will feel Loved, Refreshed, & Empowered Loved: We have an atmosphere of acceptance and an environment that creates a “come as you are” message. Everyone will feel loved! Refreshed: We serve a God of the Fresh Start! No matter where you've been or what you've done, God wants to refresh you today and every day. Empowered: God wants to grow you into everything He's called you to be and do. We want to give you all of the tools you will need in order to empower you to live a life fully devoted to Jesus Christ. We are non-denominational & believe that the Bible is truth and fully written by God through man. Need Prayer? Contact us at passionatelifechurch@gmail.com --- Send in a voice message: https://podcasters.spotify.com/pod/show/passionatelifechurch/message

A Segulah for Protection Theportion of Pinchas includes the readings of all of the holidays of the year.The renown Gaon and MeKubal , Rabbi Chaim Palagi in his sefer Refuah VeChaim12/46 – (Healing and Life) brings an incredible segulah. The Rabbi explainsthat the reading of these perekin 28 and 29 is a protection against judgment, andspecifically with regard to court and legal cases especially from the nationsof the world. Whowas this great Rabbi: Rabbi Chaim Palagi was a prolific author. Seventy-two ofhis works are known, but it also is known that some of his manuscripts were destroyedin the great fire which struck Izmir in 1841. Every time R' Palaji published anew book, he made a festive meal and ate a new fruit, on which he would recitethe blessing of 'She'he'cheyanu Inone of his works, R' Palagi describes his own life as follows: I call heavenand earth to testify that from the age when I could control my faculties untilI was 20, I used to devote myself single-mindedly to Torah study, day andnight, with no wasted time. I had no involvement with worldly matters. From age20 to age 40, when my children were dependent on me, I dealt with worldlymatters as a broker. Nevertheless, whenever I had no work, I did not turn tofrivolity and wasteful things, but rather I returned to my studies. From age40, when I was appointed to be a rabbinical judge and teacher and to handlematters of concern to the public, until this day, there is not a minute when Iam not surrounded by litigants or by public affairs. These matters come bothfrom this city and its environs, and also various decrees of the governmentkeep me busy with matters affecting the public. Therefore my heart worrieswithin me that I do not spend sufficient time studying. I, therefore, forcemyself to use the limited time that I have for studying, and may others see meand do the same; may they learn from me that when distractions come along,whether they come from public or private matters -- for one's eyes and heartsearch for a spare moment -- that spare time, when it comes, should not bewasted. If one lives thus, his Torah studies will be blessed. R' Palagi's son wrote of him: His behaviorwith his family and the excellence of his character traits in dealing with themwas unique in the world. He never became upset about any household issue; tothe contrary, he always made peace overtures. He never became upset at thechildren's noise. He used to call them to him each morning to recite themorning blessings, and they prayed out loud. Very patiently, every day, heperformed the mitzvah of 'You shall teach them to your children.' Hewould instruct his children in fearing Hashem . . . and never to make fun ofany person. Once, a member of his household offended another person, and he[i.e., R' Palagi] did not rest until that person had been appeased. A number oftimes, he even gave money to a person who had been offended. Acouple of weeks ago, a friend who is dealing with issues exaggerated againsthim by seemingly overzealous government employees asked about a Kameyah writtenand segulot which might come to assist in his defense against these malevolentforces. As these subjects are way above my rabbinical paygrade, I spoke withsome rabbis who frequent these worlds to understand the power behind thekameyah and suggested some tefilot and actions to add. I also employed mybrother Victor who I can depend on to always explain to me difficult tounderstand kabbalistic concepts and he too gave me some tools. Earlier thisweek Victor was excited to share the words of Rabbi Chaim Palagi as recalled byRabbi Daniel Gladstein from the Sefer quoted above. Itis our custom every day to begin Mincha with Lamnaseyach and before the ketoretto recite the first 8 verses from Bamidbar Chapter 28 recalling the dailingTamid offerings. In another sefer, Moed LeKol Chai, Rav Palagi mentions that itwas his own custom to not stop at 8 pesukim but to continue at mincha gedolahto read these two chapters in full beginning with Shabbat through the 21 daysof holidays culminating with the sacrifices brought each day of sukkot, the 70offerings brought on behalf of the 70 nations. Rabbi Palagi who dealt withgovernment entities each day explained that through the reading of theseofferings, there is a reduction in spiritual power against us for thosenations. He continues and he elucidates that anyone who has a claim againstthem from the nations of the world, whether a government or court should employthis method as a segulah to protect themselves. TheRabbi brings a story of a man would been incarcerated on an inflated charge inIzmir, and he suggested to the man to read every single day in the afternoonprayer these two chapters. Thisoccurred during the month of Elul and miraculously and without explanation, theman was released on Sukkot. Thepower of these verses is not limited to Sukkot and in fact during our period ofben hametzrim they can be a very commanding protection activating theincredible power hidden within this portion of Pinchas. Reading of a portioninfluences the time of the year, especially now when we go into this difficultperiod of the three weeks when we caution against court cases againstadversaries. Hashem brings this to assist us. Continuingon this path, if we examine the reading in this portion where we see thelisting of all of the holidays, we see in the chumash that between all of theholidays, there is the letter samach. For example between Passover andShevauot, there is a samach and between Rosh Hashana and Yom Kippur and YomKippur and Sukkoth through each day of the festival, but between the new yearand the day of atonement there is a letter S and then another one before thefestival of booths . But between Shavuot and Rosh Hashana there is only a Peh,take a look and ask why? What could bethe significance of this? TheApter Rav suggests that this period of Ben HaMesarim which we call the threeweeks is comprised of 21 days, relating to the 21 holidays we mention in thesechapters of Pinchas. They are Shabbat, Rosh Hodesh, Pesach(7), Shavuot, RoshHashana (2), Yom Kippur and Sukkot (8). And there is a reason in reading aboutthem at the start of this period. Thehint in the word ACH, we say Ach Tov – just good. The good for Yisrael is inthe Ach, which has the numerical equivlent Aleph and Chaf of 21. Tov of goodcan be found in these 21. And these 21 holidays are rooted in the 21 days ofthe Three Weeks. Soone must ask a question, why would all our holidays all be rooted in the 21days of Ben HaMesarim? Wemust remind ourselves of what Rabbi Abittan taught. These 21 days should'vebeen a very special period. We recall that the day Moses came down with theluchot was the 17th of Tammuz. That should have been an incredible holiday. Andthe day the spies returned and we could've made the decision to go marchinginto the land was the ninth of Av. We reversed the dynamic of these days. Wecut the wires holding incredible power and turned the great spiritual energyinto great spiritual danger. But the potential remains. RabbiGladstein also suggested that all of the fast days represent the root of theDavidic dynasty. We are taught that the Mashiach was born on the ninth of Av.And the 17th of Tammuz is the wedding night of Ruth and Boaz when theconception of Oved occurred. We also have the 10th of Tevet, 9 months prior tothe 9th of Av, as the conception date of the Mashiach. These21 days are really festive days at a higher plane, but because of our actions,we have dimmed them and we await the reconnection of the wires, the restorationof that energy and light that will transform these 21 days of mourning to 21days of a festival of joy. And the greatest holiday will be the one on the ninthof Av. Therefore,as we begin these 21 days, it is important to read about the 21 days ofholiness. TheBenai Yissaschar asked, why do we (other than in a leap year) always double upthe last two portions Matot and Masei of the book of Numbers? Why not double upthe two portions of Chukat and Balak as we read last week in order to catch upwith Israel? He answers that it's important for us to read the portions ofPinchas, Matot and Masei now as they discuss the distribution of the land ofIsrael especially during this time when we read about or we live through theaspect of exile. Andas we explained in the class we posted earlier this week, “Incapacitating theAngel of Death”, we have to remember that Pinchas as explained by Rabbi PinchasFriedman, is Eliyahu and Eliyahu will announce the coming of the messiah. Thiswas also the claim Moses made against Hashem at the burning bush, shelach beyadtishlach, when he told Hashem to send instead, Eliyahu, who would usher in thefinal redemption as Moses did not want to be the guy to bring in a halfredemption. Hashemalways gives us the cure before bringing the malady. We can suggest thatPinchas is the cure being Eliyahu, which we read at the outset of the threeweeks in order to show us as we go into the three weeks that the cure isalready there, and Eliyahu is waiting for us, and we just need to bring thecure. Thenwe have the distribution of the land, showing us that, even though we are in aperiod where we recall the exile, and we are living within this very longexile, just as the land was distributed for us back then, the land is for useven now, and into the future. Andfinally, we can allude to the 21 days of holidays that are mentioned as the 21days of holidays we have, and the source for those 21 holidays and the factthat these 21 days Ben HaMEsarim, will be transformed into a great holidayculminating with, the great festivity of The new Tisha BeAv Returningto our original question where we asked why there is a Samach between all ofthe holidays with the exception of between Shavuot and Rosh Hashana, we canthat Hashem reserved for us another holiday to fit into that time slot betweenJune and September, and that is the 21 day holiday to be re-introduced into thesystem, leatid lavoh. We've mentioned often that the original plan was to havea holiday each month and when we messed it up with the Golden Calf and with theSpies, everything got pushed. But we are hoping that with the imminent arrivalof Mashiach we will be blessed to celebrate these 21 days in joy together withthe rebuilding of the Mikdash speedily in our days. ShabbatShalom DavidBibi

Teshuva is the greatest favor of all - we can undo the past!_