Podcasts about pinhas

The Gemara in Masechet Kiddushin (31a) tells that Rav Huna son of Rav Yehoshua made a point of always keeping his head covered, and he explained that since the Shechina hovered over his head at all times, it is appropriate to cover one's head as a sign of respect. This same Rav Huna is cited elsewhere (Shabbat 118b) as saying that he was worthy of reward for ensuring never to walk four Amot (cubits) with his hair uncovered. In a different context (Shabbat 156b), the Gemara teaches that wearing a hair-covering helps engender Yir'at Shamayim (fear of Heaven) and thus prevent us from sin. It tells that a woman was warned by astrologers that her infant son would be a thief as an adult. She understood this to mean that the boy was born with a natural inclination toward theft. In an effort to avoid this outcome, she saw to it that the child's head would always remain covered, so he would be cognizant of Hashem's presence at all times and thus stay away from sin. In addition, she fervently prayed to G-d that he would be righteous. Once, the Gemara says, when this boy was still a child, he was sitting beneath somebody's palm tree learning Torah, and his head covering blew off. He looked up and saw a cluster of luscious dates. Enticed, he ate the dates, which were somebody's private property – showing how a head covering helps protect a person from the Yeser Ha'ra (evil inclination). (Thanks to his mother's efforts, though, this boy grew to become Rav Nahman Bar Yishak, one of the great Sages of the Talmud.) Similarly, the Zohar (Balak 187a) teaches that one must avoid walking more than four Amot with his head uncovered, because the Shechina hovers over his head. The Zohar adds that this concept is alluded to in the verse in Kohelet (9:8), "Ve'shemen Al Roshecha al Yehsar" – "Oil shall not be lacking upon your head." The Shechina (divine presence) is compared to fire, and Misvot are the "oil," the fuel that sustains its presence in our lives. Covering our heads brings us Yir'at Shamayim so that we remain loyal to G-d's commands. The Zohar reiterates this point later (Pinhas 245b), citing the verse, "Melo Kol Ha'aretz Kebodo" (Yeshayahu 6:3) – G-d's glory fills the entire earth. We acknowledge and give honor to His presence by wearing a head covering. The Rambam, too, in his Guide for the Perplexed (3:52), emphasizes that the great Sages always ensured to cover their heads out of respect for the divine presence. However, as we know, there are many otherwise observant Jews (especially in our community) who do not wear a Kippa all the time. They make a point of wearing a Kippa when they enter the synagogue, but not throughout the day when they go about their ordinary affairs. Is this acceptable, or are these individuals failing to fulfill a Halachic obligation? This question depends on whether we regard head-covering as a strict Halachic requirement, or as a Middat Hasidut – a recommended measure of piety. The Maharam of Rothenberg (Germany, c. 1215-1293), cited by the Orhot Haim and Kolbo, maintained that Halacha does not forbid going about bareheaded, and the Sages who ensured to have their heads covered did so as a Middat Hasidut. This is also the clear implication of the Rambam, in the passage cited earlier, where he mentions that great Rabbis made a point of covering their heads – indicating that this is a recommended measure of piety, and not a binding Halachic obligation. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573) drew proof to this view from a passage in the Midrash which emphasizes how Hashem deals with us far more kindly than mortal kings deal with their subjects. Normally, the Midrash comments, when a king's messenger reads to the masses a written royal decree, everyone is expected to stand, remove their hats, and listen with fear and trepidation. But when we read the Shema in fulfillment of G-d's decree, we are not required to stand and remove our head coverings. The Midrash here clearly implies that there would be nothing wrong with baring our heads – even for the recitation of Shema. The Shebut Yaakov (Rav Yaakov Reischer, 1661-1733) refutes this proof, noting that the Midrash later observes that Hashem does not demand that we hunt wild animals to bring them as sacrifices, but rather commands that we offer as sacrifices domesticated animals, which do not need to be hunted. Clearly, this does not mean that it would be acceptable to offer wild animals as sacrifices. By the same token, we cannot necessarily deduce from the Midrash that it is acceptable to recite Shema with our heads uncovered. Maran (Rav Yosef Caro, author of the Shulhan Aruch), in Bet Yosef (91), brings the aforementioned opinion of the Maharam of Rothenberg, that covering one's head is not strictly required, indicating that he concurred with this view. Elsewhere in Bet Yosef (46), however, Maran appears to imply otherwise. In discussing the blessing recited each morning, "Oter Yisrael Be'tif'ara" ("He who crowns Israel with splendor"), Maran explains that we are "crowned" in the sense that we, unlike other nations, are required to cover our heads. Maran adds that even those who maintain that this is not strictly required, agree that it is recommended as an act of piety. Here Maran clearly sides with the opinion that head-covering constitutes an outright Halachic obligation. Regardless, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that in the Shulhan Aruch, Maran takes the position that covering one's head is recommended but not strictly required. In Siman 2, the Shulhan Aruch writes that "it is forbidden" to walk about "Be'koma Zekufa" – completely upright, appearing proud and overly confident. In the same sentence, the Shulhan Aruch writes that "one should not walk four Amot with his head bare." When it comes to "Koma Zekufa," the Shulhan Aruch uses the word "Assur" ("It is forbidden"), whereas regarding walking bareheaded, he writes simply that this should not be done. It would thus appear that although it is proper to wear a head-covering, this is not strictly required. However, the Taz (Rav David Ha'levi Segal, 1586-1667) writes that even assuming that head-covering was practiced in ancient times only as a Middat Hasidut, in modern times this has become a strict Halachic obligation. The Taz explains that since the Christians are accustomed to walk about bareheaded, doing so violates the prohibition of "Hukot Ha'akum" – following gentile practices. Hence, in the view of the Taz, one is required to wear a Kippa nowadays in order to avoid transgressing the Biblical prohibition of "Hukot Ha'akum." Hacham Ovadia Yosef disputes this claim. Based on the comments of the Mahari Kolon (Rav Yosef Kolon, d. 1480), Hacham Ovadia writes that one transgresses the prohibition of "Hukot Ha'akum" only if he does something with the specific intention of imitating gentile practices and resembling a non-Jew. If a person decides to leave his head uncovered in the interest of comfort, this does not violate the prohibition. Nevertheless, in a famous responsum in Yehaveh Da'at, Hacham Ovadia writes that nowadays, one is required to wear a Kippa, for a different reason – because this has become the "badge" or symbol of an observant Jewish man. By wearing a Kippa, one identifies himself as a member of the population of G-d-fearing Jews. Conversely, one who chooses not to wear a Kippa presents himself as being non-observant, thereby inviting suspicion, and for this reason, wearing a Kippa has today become an obligation. It seems, however, that this applies only in Israel, where the decision of whether or not to cover one's head is the clear marker of one's self-identification as religious or secular. Here in the United States, however, at least in some communities, this is not the case, and it is known that not all observant Jews ensure to keep their heads covered at all times. Therefore, while it is certainly preferred and advisable to wear a Kippa – and where a person fears antisemitism, he can wear a cap instead of, or over, his Kippa – one who wishes to leave his head uncovered has a basis on which to rely. (Indeed, in the school where I work, I advise the members of the basketball team to leave their Kippot off during games, because the Kippa would interfere with their playing; since the Kippa is not required as a strict obligation, it may certainly be removed for this purpose.) Nevertheless, wearing a Kippa when eating, praying, reciting Berachot and learning Torah is strictly required. Of course, one must wear a Kippa in the synagogue. In the presence of a Rabbi, it is proper to wear a Kippa in the interest of Derech Eretz (common courtesy). When a person wishes to fulfill the requirement of a Beracha by listening to its recitation by somebody else, he must wear a Kippa even though he remains silent, because he is considered as actually reciting the Beracha by listening to his fellow.

We read in Parashat Pinhas of the census taken of Beneh Yisrael at the end of their forty-year sojourn in the wilderness. The Torah lists the families of the various tribes, and in listing the families of Reuben, the Torah explains that two families – those of the brothers Datan and Abiram – were not counted, because they perished after joining Korah's revolt against Moshe Rabbenu. In this context, the Torah mentions that "U'bneh Korah Lo Metu" – Korah's sons did not die together with their father and the other rebels. Rashi, citing the Gemara (Megilla 14a), explains that Korah's sons initially participated in the uprising, but they then had thoughts of Teshuba (repentance), on account of which "Nitbaser Lahem Makom Gabo'ah Be'gehinom Ve'yashebu Sham" – " An elevated place in Gehinam was set apart for them, and they remained there." Rashi's concluding remarks – "and they remained there" – suggest that Korah's sons stayed in that "elevated place in Gehinam" for all time, and this is, indeed, the view taken by several later commentators. This is also the implication of the Midrash cited by Tosafot in Masechet Kiddushin (31b). The conventional understanding, however, is that Korah's sons remained in the underworld for a period of time and were ultimately rescued, whereupon they rejoined Beneh Yisrael. (This is perhaps evidenced by the fact that Korah's sons had descendants who sang in the Bet Ha'mikdash.) Regardless, the Lubavitcher Rebbe (Rav Menachem Mendel Schneersohn, 1902-1994) draws our attention to an important – but often overlooked – word in this passage in Rashi's commentary. Rashi did not say simply that Korah's sons participated in their father's uprising against Moshe. Rather, he writes that Korah's sons were part of this undertaking "Tehila" – right at the outset. They were among the initiators. They didn't just "go along" with the idea – they were the ones who conceived it! The Rebbe further notes Rashi's comment that during the revolt, "Hirharu Teshuba Be'libam" – Korah's sons had thoughts of repentance in their hearts. It seems clear from Rashi's formulation that Korah's sons did not repent entirely – they merely entertained thoughts of Teshuba. And yet, despite the fact that they were the instigators of this evil uprising, even their thoughts of Teshuba sufficed to save them from death. The Rebbe added that this shows us the great power of even incomplete repentance, and of even "Hirhureh Teshuba" – genuine thoughts and feelings of repentance. Even when a Jew does not change his behavior fully the way he should, but he merely thinks and reflects on how he needs to improve – these thoughts are precious and beloved by G-d. The Rebbe explained on this basis why, at one of the holiest moments of the year, as we prepare to sound the Shofar on Rosh Hashanah, we read the 47 th chapter of Tehillim, which was composed by Korah's sons – "La'menase'ah Li'bneh Korah Mizmor." Unlike Yom Kippur, Rosh Hashanah is not a time for confessing and begging G-d for forgiveness. However, during the sounding of the Shofar, we are to think "Hirhureh Teshuba," thoughts of repentance. This is a time to think seriously and somberly about our mistakes and shortcomings during the previous year, and how we wish to improve during the coming year. We therefore recite this chapter composed by Korah's sons – who devised a wicked plot to challenge Moshe Rabbenu, and yet were spared punishment because of their "Hihureh Teshuba." We are reminded of the great power of Teshuba thoughts, of the value of our genuine feelings of regret and desire to improve. Back in Parashat Korah, we read that when the ground opened to devour the leaders of the revolt and their families, the rest of the nation "Nasu Le'kolam" (16:34) – literally, "ran to their voices." This seems to mean that the people ran toward the opening in the ground where the rebels were screaming in horror, which would be very difficult to understand. Rashi avoids this problem by interpreting these words to mean that the people ran "on account of their voices," because of the shrieks that they heard. In light of what we have seen, however, there might be another understanding. After Korah's sons were saved, Beneh Yisrael ran to hear their voices, to hear them sing praise to Hashem, in order to receive inspiration from them. Korah's sons became a powerful source of motivation for all Beneh Yisrael – and for us – by showing the value of even incomplete Teshuba, how every step forward is significant and cherished by the Almighty. Indeed, Rav Moshe Wolfson (1925-2024) noted that the letters that spell the word "Le'kolam" (Lamed, Kof, Lamed, Mem) are the first letters of the words "La'menase'ah Li'bneh Korah Mizmor." Beneh Yisrael rushed to hear the beautiful praises sung by Korah's sons to be inspired and driven to work toward improvement, one small step at a time. The Rebbe cited in this context the Rambam's famous comment that "En Beneh Yisrael Nig'alin Ela Bi'Tshuba" – the redemption depends upon the Jewish People's repentance (Hilchot Teshuba 7:5). Many people wondered how this will happen. When we look at our nation today, how the majority of Jews are so distant from observance, and how even generally observant Jews face so many religious challenges which they frequently fail to withstand, how can we ever be deserving of redemption? Korah's sons provide us with the answer. They show us that even incomplete Teshuba is valuable, as long as it is sincere. Every genuine thought, feeling and action in the direction of Teshuba, every time a Jew reflects on his inadequacies and regrets his deficiencies, he has achieved something precious. Every small step toward repentance will, hopefully, lead to another, such that we can, indeed, become worthy of our final redemption, speedily and in our time, Amen.

Parashat Pinhas continues the story that we began reading at the end of the previous parashah , Parashat Balak. After Bilam was unsuccessful in his attempt to place a curse upon Beneh Yisrael , he suggested to the king of Moav a different tactic for destroying them – to send the women of Moav and Midyan to lure Beneh Yisrael to immorality and idol-worship. Tragically, the plan worked. Hashem delivered a plague that killed 24,000 men among Beneh Yisrael who sinned with the women of Moav and Midyan. The plague stopped only when Pinhas – the grandson of Aharon Ha'kohen – stood up and killed two public violators, a man from Beneh Yisrael and a woman from Midyan. At the beginning of our parashah , the Torah names these two people whom Pinhas killed – Zimri, a leader of the tribe of the Shimon; and Kozbi, the daughter of a leader of Midyan. When naming the man who was killed, the Torah says: ושם איש ישראל המוכה אשר הוכה את המדינית – "And the name of the slain man from Yisrael , who was slain together with the Midyanite..." (25:14). The Keli Yakar points out that the Torah here twice mentions that Zimri was killed: איש ישראל המוכה אשר הוכה . This seems unnecessarily repetitive, as though Zimri was killed twice. The explanation might be that Zimri was already "dead" even before Pinhas killed him – because, despite his position of leadership, he went along with the crowd, he followed the tide. Rather than muster the strength to oppose the scandalous behavior – like Pinhas did – Zimri decided to go along with it, to participate, to be "one of the guys." When a person lacks the courage to stand up for his values and principles, if he is just swept away by the current, he surrenders his individuality. He loses his "life" – his uniqueness, his purpose and his mission. How did Pinhas muster this strength and courage? Where did he find the inner resolve and conviction to go against the tide? The answer is found in the way the Torah introduces Pinhas: פינחס בן אלעזר בן אהרון הכהן – "Pinhas, the son of Elazar, the son of Aharon Ha'kohen." Rashi, at the beginning of our parsha , writes that the Torah here is emphasizing Pinhas' distinguished lineage. The people were questioning Pinhas' right to do such an act, since his maternal grandfather was an idol-worshipper. Hashem therefore emphasized that Pinhas was also the grandson of Aharon, the great tzadik . Pinhas felt pride in his family background, in his belonging to a family of righteous people. The rest of the nation was acting one way – but he was too proud in who he was, in what his family stood for, to participate. This pride is what gave him the strength and the courage to resist the tide. Parents need to ensure that their children take pride in their family's "brand," in what their family represents. In order to resist the social pressures that they will, undoubtedly, face, they need this sense of pride to anchor them in place, to help them set firm, inviolable boundaries, to know that there are things they don't do, places they don't go, and activities they don't get involved in. And parents engender this pride by making it clear what their "brand" is, what their family is about, what they stand for, and what values they hold dear.

Pinhas 2026

Or HaHaïm sur la Paracha Pinhas by Rav David Touitou

Archive.org page, including handout: link

Rabbi Rebecca Schatz's Shabbat Teaching at Temple Beth Am, Los Angeles, June 27, 2026. (Zoom/Youtube)

durée : 00:31:38 - Les Nuits de France Culture - Deux expériences hypnotiques au programme de ce numéro de "Un poco agitato" en janvier 2003 : une intervention de Richard Pinhas, tête pensante des groupes Schizotrope et Heldon (avec l'écrivain Maurice G. Dantec), et une rencontre avec la chanteuse Hasna El Becharia, figure de la musique diwane. - équipe : Antoine Dhulster, Vincent Abouchar, Hassane M'Béchour, INA - invités : Richard Pinhas , Hasna El Becharia musicienne, chanteuse, guitariste algérienne, Jean-Philippe Renoult , Gérard Tourtrol Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

« Les liens familiaux cachés » 1 Samuel 2:25-36 PDV2017 « Si quelqu'un commet un péché contre un homme, Dieu peut servir d'arbitre. Mais si un homme fait une faute contre le Seigneur, qui servira d'arbitre ? » Les fils d'Héli n'écoutent pas leur père. En effet, le Seigneur a décidé de les faire mourir. Le petit Samuel grandit. Il se rend agréable au Seigneur et aux hommes. Un homme de Dieu vient trouver Héli et lui dit : « Voici ce que dit le Seigneur : Quand tes ancêtres étaient en Égypte, esclaves du roi d'Égypte, je me suis fait connaître à eux, j'ai choisi ton ancêtre Aaron parmi toutes les tribus d'Israël pour qu'il devienne mon prêtre. Il devait présenter les sacrifices sur mon autel, offrir l'encens et me consulter. Je lui ai même donné, à lui et à ceux qui allaient naître de lui, une part des sacrifices offerts par les Israélites. Or, vous traitez sans respect les sacrifices et les offrandes que j'ai commandé de me présenter en tout temps. Pourquoi donc ? Vous remplissez vos ventres des meilleurs morceaux pris sur toutes les offrandes d'Israël, mon peuple. Pourquoi ? Pourquoi est-ce que tu honores tes fils plus que moi ? Voici donc ce que je déclare, moi le Seigneur, Dieu d'Israël : J'avais dit que ta famille et la famille de ton père seraient mes prêtres pour toujours. Mais maintenant, j'affirme avec force que c'est fini. En effet, j'honore ceux qui m'honorent, mais ceux qui me méprisent seront couverts de honte à leur tour. Bientôt, je vais enlever de ta famille et de la famille de ton père tous ceux qui sont en pleine force. Et il n'y aura plus de gens âgés chez toi. En tout temps, tu vivras dans la peur. Tout se passera bien pour le peuple d'Israël, mais dans ta famille, les gens ne vivront pas longtemps. Pourtant, je garderai quelqu'un de ta famille près de mon autel. Mais ce sera pour brûler tes yeux de larmes et pour te remplir de désespoir. Et tous les autres hommes de ta famille mourront. « Ce qui va arriver à tes fils, Hofni et Pinhas, te prouvera ce que je dis : ils mourront tous les deux le même jour. Ensuite, je me choisirai un prêtre sûr. Il agira comme je le veux et comme je le désire. Je lui donnerai des successeurs sûrs. Ils seront prêtres à côté du roi que je choisirai. Celui qui restera en vie dans ta famille ira se mettre à genoux devant le prêtre. Il lui demandera une pièce d'argent ou de la nourriture en disant : “Je t'en prie, donne-moi n'importe quel travail à faire auprès des prêtres, pour que j'aie quelque chose à manger.” »» Genèse 12:1-5 PDV2017 « Le Seigneur dit à Abram : « Quitte ton pays, ta famille et la maison de ton père. Puis va dans le pays que je vais te montrer. Je ferai naître de toi un grand peuple, je te bénirai et je rendrai ton nom célèbre. Je bénirai les autres par toi. Je bénirai ceux qui te béniront, je maudirai celui qui te maudira. Par toi, je bénirai toutes les familles de la terre. » Abram s'en va comme le Seigneur l'a commandé, et son neveu Loth part avec lui. Au moment où il quitte Haran, Abram a 75 ans. Il prend avec lui sa femme Saraï et son neveu Loth. Ils emportent toutes leurs richesses. Ils emmènent aussi tous les esclaves qu'ils ont achetés à Haran. Ils vont vers le pays de Canaan. Ils arrivent donc en Canaan.» Sur base de ses 2 textes nous allons clôturer aujourd'hui cette série sur les liens héréditaires. Dons sur l'IBAN ou le RIB : BE06 3632 0289 3122 PayPal : sagentile74@hotmail.com Votre serviteur Salvatore Gentile depuis la Belgique dans la région de Charleroi. +32 489 676 132 L'assemblée Le Bon Samaritain Rue Cornélis Debruyn 285 6042 CHARLEROI BELGIQUE Dimanche 09:30 & Mardi 18:30

Hello voices from the bench community, John Wilson here and I wanted to share some news about the evolution of the Programill lineup. Most importantly, Ivoclar's new PrograMill 7. What stands out right away is the reduced air consumption this mill requires, but what you'll notice first is that impressive new touchscreen. For us, the biggest advantage has been increased spindle power. My laboratory's known for these larger cases with complex geometries, and I can tell you that extra power really makes a difference. Next time you see your Ivoclar representative, be sure to ask about the PrograMill 7 and tell them John Wilson sent you. Thank you. At exocad Insights in beautiful Mallorca, we finally caught up with Felix from Imagine USA—and the timing couldn't have been better. As an exocad dealer on the front lines of digital dentistry, Felix shared his excitement about the strong turnout, the familiar faces, and most importantly, the innovation coming from exocad. What stood out most? The new exocad Hub and its cloud-based capabilities, along with powerful AI-driven tools inside DentalDB designed for efficient batch processing. For Felix and the Imagine team, it's not just about seeing what's new—it's about putting it to the test. By running new features through their own production facility first, they ensure real-world performance before bringing solutions to their customers. Beyond the technology, Felix emphasized the value of being there in person—connecting face-to-face with partners, having meaningful conversations, and stepping back to see where the industry is headed. And of course, doing it all in Mallorca doesn't hurt either. This week Elvis and Barb are back at exocad Insights 2026 where the microphones captured two very different conversations that somehow landed on the exact same thing: passion still matters. First up, we sat down with longtime dental technicians and Oral Design International Foundation members Pinhas Adar and Javier Perez to talk about the legacy of the legendary Willi Geller and how one man helped elevate dental technicians from the shadows to respected members of the restorative team. From stories of learning under masters in Switzerland to building a worldwide family of 127 members across 34 countries, the conversation dives deep into friendship, mentorship, craftsmanship, and why face-to-face connection still matters in a digital world. They also share details about upcoming memorial and symposium events dedicated to carrying on Willi's philosophy of passion, respect, and sharing knowledge without ego. Then the crew caught up with returning guest Dora Rodrigues, who has gone from conversion queen to certified exocad trainer, full-arch educator, and lab owner running an increasingly digital workflow. Dora talks about finally bringing milling in-house, the terrifying learning curve that came with it, and how mastering workflows like split bars and partial CAD has completely changed the way she designs full-arch restorations. Between traveling internationally to lecture, teaching labs how to streamline their workflows, and still designing cases herself, Dora proves that digital dentistry still takes serious technical skill, problem-solving, and obsession with detail. It's an episode full of passion, legacy, technology, and the reminder that no matter how digital dentistry gets… the people behind it still make all the difference. Today's dental labs are under more pressure than ever — tighter turnaround times, staffing challenges, and nonstop production demands. That's why efficiency and reliability matter more than ever before. More laboratories continue turning to Roland DGA and the proven performance of the DGSHAPE DWX Series milling solutions to keep production moving smoothly. Reliable workflows help reduce downtime, minimize remakes, and allow technicians to focus on quality work instead of troubleshooting equipment. For labs exploring digital dentures, the Elevate Denture Solution offers a streamlined workflow with validated CAM strategies and Ivotion compatibility through hyperDENT software — helping labs adopt digital production without unnecessary complexity. Because labs don't need more stress. They need dependable systems that simply work.Special Guests: Dora Rodrigues, Javier Perez Lopez, and Pinhas Adar MDT, CDT.

Les prénoms Elie et Pinhas by Rav David Touitou

When read in context, the Maccabean texts in the book of Numbers reveal the processes that led to the fall of the Hebrew state. Our chapters for today are Numbers 1, 3, 4, 8, 15, 18, 19, 20, 25, 27, 29, 30, 31, 33, 34, and 35. Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

У стане то вайны, то ўзброенага супрацьстаяння Ізраіль жыве ад моманту аднаўлення свайго існавання як дзяржава. Але ўжо два гады, ад 7 кастрычніка 2023 года, калі ХАМАС здзейсніў напад на тэрыторыю Ізраіля, краіна знаходзіцца ў стане “вялікай вайны”. Што адбілася на жыцці ўсяго насельніцтва, сярод якога вельмі шмат паходжаннем з Беларусі. Тым не менш, жыццё працягваецца ва ўсіх сэнсах. А музыканты працягваюць запісваць новыя песні і даваць канцэрты. Некаторыя з іх, як, да прыкладу, Вячаслаў “Pinhas” Цынман пачынаюць (ці вяртаюцца) да беларускай мовы ў сваёй творчасці. Як вайна, якую зараз вядзе Ізраіль супраць тэрарыстычных арганізацый, адбілася на жыцці грамадзян і на атмасферы ў грамадстве? Ці час цяпер для музыкі і як творчасць дапамагае у сітуацыі вайны? Чаму раптоўна напісаў песню на беларускай мове і што для яго Беларусь сёння? На гэтыя ды іншыя пытанні ў эфіры Еўрарадыё адказвае выканаўца альтэрнатыўнай яўрэйскай музыкі, выкладчык традыцый і памочнік рабіна Вячаслаў “Pinhas” Цынман

durée : 00:32:08 - Talmudiques - par : Marc-Alain Ouaknin - . - réalisation : Alexandra Malka

Passer de tsadik à racha (Pinhas) by Rav David Touitou

Se construire pour mieux construire (Pinhas) by Rav David Touitou

Parashat Pinhas tells the story of Benot Selofhad – the five daughters of a man named Selofhad, who died in the wilderness leaving behind only these five daughters, without any sons. As Beneh Yisrael were preparing to enter the Land of Israel, these women approached Moshe and asked that they inherit the portion in the land that had been earmarked for Selofhad. Moshe consulted with Hashem, who informed him that indeed, when there are no sons, a person's daughters inherit his estate. The Torah introduces this story by identifying Selofhad as "Selofhad, the son of Hefer, the son of Gilad, the son of Machir, the son of Menashe, from among the families of Menashe, the son of Yosef" (27:1). Rashi raises the question of why the Torah found it necessary to mention Yosef in this context. We are, quite obviously, already well-aware of the fact that Menashe was one of the two sons of Yosef. Why are we reminded about Yosef in the introduction to the story of Benot Selofhad? Rashi answers that the Torah wanted to draw an association between these five women and their righteous ancestor, Yosef, whose legacy their carried through their love for the Land of Israel. Yosef made his brothers promise before his passing that they would bring his remains to Eretz Yisrael for burial, out of his deep love for Eretz Yisrael. And his descendants – Benot Selofhad – similarly displayed their commitment to Eretz Yisrael by approaching Moshe and imploring him to give them their father's portion of the land. Later commentators questioned how Rashi saw in Benot Selofhad's request an expression of love for the Land of Israel. Seemingly, they just wanted property; they give no indication that they longed specifically for a portion of Eretz Yisrael. Imagine a youngster is participating in a program and the people running the program are serving pizza and nothing else. If the youngster comes forward and asks for a slice of pizza, does this necessarily show his love for pizza? Of course not. He's hungry and wants food, and pizza is the food that's being served. By the same token, it seems, Benot Selofhad simply wanted property. How did Rashi know that Selofhad's daughters felt special love for Eretz Yisrael? One answer given is that Rashi inferred this from the timing of the request. Selofhad died many years earlier, yet his daughters came forward to claim their inheritance rights only now, as the nation prepared to cross into the Land of Israel. They did not ask for any of Selofhad's possessions throughout all the years after his passing. He undoubtedly had valuable assets, but this did not concern them. The fact that they approached Moshe only now, on the cusp of Beneh Yisrael's arrival in the land, shows that they felt a special connection to Eretz Yisrael, following the legacy of their illustrious ancestor, Yosef. The Netziv (Rav Naftali Tzvi Yehuda Berlin of Volozhin, 1816-1893) offers a different explanation. As mentioned earlier, Selofhad was a grandson of Gilad, the son of Machir. Later (Bamidbar 32:40), we read that the family of Machir was given a portion in Eber Ha'Yarden – the territory east of the Jordan River – as their permanent area of residence. Selofhad, as a member of this family, should thus have had rights to a piece of land in this region, and not in Eretz Yisrael. His daughters, however, asked that they be given a share not in Eber Ha'Yarden, but in the Land of Israel. They would not have been satisfied with territory in the region settled by the Machir family. Due to their great love for the Land of Israel, they insisted on receiving land in Eretz Yisrael instead of the region settled by their father's family – and Rashi thus understood that they, as loyal heirs of Yosef, shared his special love and commitment to the sacred land that Hashem has given us.

A fellow who works with a certain hesed organization in Lakewood told me that they were once helping the family of a woman who was gravely ill. Her friends and neighbors wanted to know which mitzvot they could do as a merit for her recovery, so people from the organization traveled with the woman and her husband to South Fallsburg, to consult with Rav Elya Ber Wachtfogel, one of the great Rosheh Yeshiva in America today. Rav Wachtfogel's answer was very surprising. He didn't mention things like Shabbat, kashrut , modesty, or lashon ha'ra (though it goes without saying that these are all exceedingly important). Instead, he noted that everyone – without exception – has a little bit of " nebuch " within them. This means that everyone feels insecure or "messed up" in some way. For some people it's their appearance. For others it's some religious struggle that they just can't seem to overcome and they're embarrassed about. For some it's finances, having less than the people around them. For some it's a child, several children, or some other issue going on in the family. We all have something that makes us feel uneasy about ourselves, that makes us feel like a " hazit ," like we're a failure. "What you should be working on," the Rosh Yeshiva said, "is encouraging people, lifting them up, emphasizing their strengths, letting them know how much goodness they have inside them." This was his suggestion for a zechut (merit) for the ill patient. Parashat Pinhas continues the story that began to be told in the previous parashah , about the time when the men of Beneh Yisrael became involved with the women of other nations. At one point, a man named Zimri, who led the tribe of Shimon, publicly took a non-Jewish woman into a private place. The Torah says that the people felt helpless, and just cried. Then Pinhas arose and killed the violators, bringing an abrupt end to the deadly plague that Hashem had sent to punish the people. In the beginning of our parashah , Hashem tells Moshe that He would be rewarding Pinhas בקנאו את קנאתי בתוכם – because he acted zealously for Hashem בתוכם – "among them," in the midst of the nation (25:11). Different explanations have been given for why Hashem emphasized that Pinhas performed this act בתוכם , among the people. But one particularly meaningful answer is offered by Rav Moshe Sternbuch. He writes that before Pinhas acted, he was just בתוכם , one of the people. He did not stand out in any way. There was nothing exceptional about him. He was just another Jew. But this did not deter him. He saw a need – and so he arose to fill that need. He wasn't discouraged by his "ordinariness." He didn't say to himself, "I'm a nobody, there's nothing I can do." He knew what had to be done, and he did it. Of course, Pinhas' situation was unique, and this kind of zealotry is not an example that we are supposed to follow. But the lesson of בתוכם is timeless and extremely important. Baruch Hashem , our community has grown over the years, and may it continue to do so. Like all great blessings, this blessing of growth presents some challenges – one of which is the challenge of בתוכם . As our community has grown, individuals become in their eyes smaller and less significant. In the past, it was relatively easy to sense that each of us made a difference, that each of us was needed in some way. But now, with the community so large, many people – especially youngsters – feel בתוכם , that they're just ordinary folks with nothing special to offer, with no special role to fill. As Rav Wachtfogel said, we need to encourage and uplift one another. Parents need to impress upon their children that they have exceptional gifts and talents that our community, and the Jewish world, need. Spouses should be encouraging one another to excel and achieve. But perhaps most importantly, we need to encourage ourselves and to stop putting ourselves down. We have to stop feeling " nebuch " and ordinary. Yes, we have our issues, our struggles, our flaws and our faults, and yes, we've all made mistakes. But this does not mean that we don't have the potential for greatness. We need to recognize our potential and, like Pinhas, seize the opportunities to shine. Let's stop being afraid, being embarrassed, and being insecure – and let's start living with self-confidence and with the firm belief that we are capable of doing great things, and that we have been brought here into the world to do great things.

Chiour sur la paracha PinhasPOUR LA REFOUA CHELEMA DE : DINA BAT SIMHA DÉBORAH BAT NINETTEHYZKIAHOU NATANEL BEN HAYA YITEL

A fellow who works with a certain hesed organization in Lakewood told me that they were once helping the family of a woman who was gravely ill. Her friends and neighbors wanted to know which mitzvot they could do as a merit for her recovery, so people from the organization traveled with the woman and her husband to South Fallsburg, to consult with Rav Elya Ber Wachtfogel, one of the great Rosheh Yeshiva in America today. Rav Wachtfogel's answer was very surprising. He didn't mention things like Shabbat, kashrut , modesty, or lashon ha'ra (though it goes without saying that these are all exceedingly important). Instead, he noted that everyone – without exception – has a little bit of " nebuch " within them. This means that everyone feels insecure or "messed up" in some way. For some people it's their appearance. For others it's some religious struggle that they just can't seem to overcome and they're embarrassed about. For some it's finances, having less than the people around them. For some it's a child, several children, or some other issue going on in the family. We all have something that makes us feel uneasy about ourselves, that makes us feel like a " hazit ," like we're a failure. "What you should be working on," the Rosh Yeshiva said, "is encouraging people, lifting them up, emphasizing their strengths, letting them know how much goodness they have inside them." This was his suggestion for a zechut (merit) for the ill patient. Parashat Pinhas continues the story that began to be told in the previous parashah , about the time when the men of Beneh Yisrael became involved with the women of other nations. At one point, a man named Zimri, who led the tribe of Shimon, publicly took a non-Jewish woman into a private place. The Torah says that the people felt helpless, and just cried. Then Pinhas arose and killed the violators, bringing an abrupt end to the deadly plague that Hashem had sent to punish the people. In the beginning of our parashah , Hashem tells Moshe that He would be rewarding Pinhas בקנאו את קנאתי בתוכם – because he acted zealously for Hashem בתוכם – "among them," in the midst of the nation (25:11). Different explanations have been given for why Hashem emphasized that Pinhas performed this act בתוכם , among the people. But one particularly meaningful answer is offered by Rav Moshe Sternbuch. He writes that before Pinhas acted, he was just בתוכם , one of the people. He did not stand out in any way. There was nothing exceptional about him. He was just another Jew. But this did not deter him. He saw a need – and so he arose to fill that need. He wasn't discouraged by his "ordinariness." He didn't say to himself, "I'm a nobody, there's nothing I can do." He knew what had to be done, and he did it. Of course, Pinhas' situation was unique, and this kind of zealotry is not an example that we are supposed to follow. But the lesson of בתוכם is timeless and extremely important. Baruch Hashem , our community has grown over the years, and may it continue to do so. Like all great blessings, this blessing of growth presents some challenges – one of which is the challenge of בתוכם . As our community has grown, individuals become in their eyes smaller and less significant. In the past, it was relatively easy to sense that each of us made a difference, that each of us was needed in some way. But now, with the community so large, many people – especially youngsters – feel בתוכם , that they're just ordinary folks with nothing special to offer, with no special role to fill. As Rav Wachtfogel said, we need to encourage and uplift one another. Parents need to impress upon their children that they have exceptional gifts and talents that our community, and the Jewish world, need. Spouses should be encouraging one another to excel and achieve. But perhaps most importantly, we need to encourage ourselves and to stop putting ourselves down. We have to stop feeling " nebuch " and ordinary. Yes, we have our issues, our struggles, our flaws and our faults, and yes, we've all made mistakes. But this does not mean that we don't have the potential for greatness. We need to recognize our potential and, like Pinhas, seize the opportunities to shine. Let's stop being afraid, being embarrassed, and being insecure – and let's start living with self-confidence and with the firm belief that we are capable of doing great things, and that we have been brought here into the world to do great things.

Pinhas 2025

Il y a un Pinhas en chaque juif by Rav David Touitou

Le Rav Pinhas Guedalia Pachter Acohen zal by Rav David Touitou

As we get into the second part of our Leviticus season, we get to two Leviticus stories written in 140 BCE about how the original priests were violently toppled and replaced by Levites.  Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Today's Talmud pages, Sanhedrin 82 and 83, remind us of our personal responsibility to act when, God forbid, God's very name is being desecrated. Rabbi Dovid Bashevkin joins us to talk about the lessons we can learn from the Biblical hero Pinhas, and why we must never wait for someone else to do what we know we must do ourselves. What profoundly Talmudic insight inspired Teddy Roosevelt? Listen and find out.

durée : 00:32:11 - Talmudiques - par : Marc-Alain Ouaknin - . - réalisation : Alexandra Malka

durée : 00:32:11 - Talmudiques - par : Marc-Alain Ouaknin - . - réalisation : Alexandra Malka

durée : 00:58:36 - Le Cours de l'histoire - par : Xavier Mauduit, Maïwenn Guiziou - Quand une enfant grandit à Istanbul, environnée du turc, de l'allemand de sa mère, du français de son père, du latino de sa grand-mère judéo-espagnole, et qu'elle découvre plus tard l'hébreu, cela donne une multiplicité de langues, de cultures et d'histoire, qui mène de l'écriture à la traduction. - réalisation : Laurence Millet - invités : Rosie Pinhas-Delpuech Écrivaine et traductrice

e read in Parashat Matot of the war that G-d commanded Beneh Yisrael to wage against the nation of Midyan to avenge the tragedy of Ba'al Pe'or. Midyan, together Moav, conspired to lure Beneh Yisrael to sins of immorality and idol-worship. The scheme, unfortunately, succeeded, and G-d punished Beneh Yisrael by sending a plague that killed 24,000 members of the nation. Hashem instructed Beneh Yisrael to wage war against Midyan in order to take revenge. The Torah relates that this battle was led by Pinhas, the son of the Kohen Gadol, Elazar (31:6). Rashi gives two reasons for why specifically Pinhas was chosen to lead the war. First, he was the one who saved Beneh Yisrael from annihilation during the calamity of Ba'al Pe'or, by killing a man and woman who committed a public sinful act. Once Pinhas avenged G-d's honor, G-d ended the plague. Rashi writes that since Pinhas began the Misva by killing these two violators, he was chosen to complete the Misva by leading the war against Midyan. But then Rashi adds a second explanation. He writes that Pinhas led the war against Midyan to avenge that nation's role in the sale of his ancestor, Yosef, as a slave. Pinhas' mother was a descendant of Yosef, and merchants from Midyan were the ones who, after purchasing Yosef from his brothers, brought him to Egypt and sold him to Potifar, an Egyptian nobleman. It was thus appropriate for Yosef's descendant, Pinhas, to lead Beneh Yisrael's war against the people of Midyan. Rashi's comments seem puzzling. Why should Midyan be blamed for Mechirat Yosef (the sale of Yosef as a slave)? It was Yosef's brothers who turned on him; the Midyanim simply accepted the offer and paid for Yosef, after which they sold him for a profit. Why did their role in Mechirat Yosef need to be avenged? Yosef excelled particularly in the area of Kedusha, maintaining his sanctity and purity even in the face of overwhelming temptation. As a teenager, he was lured to sin by Potifar's wife, and he resisted. The Midyanim, it appeared, had sinister intentions when they brought Yosef to Egypt, a society which at that time was steeped in decadence and immorality. They wanted to ruin Yosef by compromising his Kedusha, by putting him in a place where – they incorrectly assumed – he would be unable to withstand temptation and would be lured to sin. This is precisely what Midyan did several generations later, at Ba'al Pe'or. They tried destroying Beneh Yisrael by luring them to immorality, which would undermine their spirituality. Appropriately, then, Pinhas – a descendant of Yosef – led the war against Midyan, because this war avenged Midyan's devious scheme both at Ba'al Pe'or and with Mechirat Yosef. Our nation's struggle against Midyan continues to this very day, with greater intensity than ever. Contemporary society champions values that directly oppose the Torah's values of Kedusha and purity, and we are exposed at all times to lures that threaten to divest us of our sanctity. Hashem commanded Beneh Yisrael to wage war against Midyan – because we need to proactively reject and oppose the efforts made to undermine our Kedusha. We must continue waging this vitally important battle that began with Yosef and then proceeded with Pinhas, and work to oppose the sinful influences and lures that we face on a daily basis.

On n'oublie jamais le nom d'un Tsadik (Pinhas) by Rav David Touitou

Paracha Pinhas 5784 (2024) - Message du Rav avant Shabbat by Rav David Touitou

Après les larmes le sourire (Pinhas) by Rav David Touitou

Latest episode of the podcast. Please consider sponsoring a class online in someone's merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks! --- Support this podcast: https://podcasters.spotify.com/pod/show/rabbifarhi/support

Pinhas 2024

Parashat Pinhas is almost always read on the first Shabbat of the period known as “Ben Ha'mesarim,” the three weeks between Shiba Asar Be'Tammuz and Tisha B'Ab, when we mourn the destruction of the Bet Ha'mikdash. With very rare exceptions, the first Shabbat after the fast of Shiba Asar Be'Tammuz is the Shabbat when we read Parashat Pinhas. We might therefore expect to find some connection between this Parasha and the period of mourning for the loss of our Mikdash and our banishment into exile. I would like to suggest a possible point of connection, by way of a concept that emerges from a halachic discussion in the Gemara concerning our three daily prayers. The Gemara in Masechet Berachot (27b) brings a debate among the Tanna'im regarding the status of the evening Arbit prayer, whether it is obligatory or optional. According to Rabbi Yehoshua, “Tefilat Arbit Reshut” – Arbit is optional. Whereas the recitation of Shaharit in the morning and Minha in the afternoon constitutes an outright Halachic obligation, one is not required to recite Arbit. Halacha actually follows this opinion, in principle, though in practice, the Jewish Nation has accepted the Arbit prayer as an obligation. What is the difference between the Arbit prayer and the other two daily prayers? Why would Arbit be optional, while the others are obligatory? Earlier (26b), the Gemara brings a different dispute, as to the origin of the daily prayers. According to one opinion, “Tefilot Abot Tiknum” – the prayers were instituted already by our patriarchs. Abraham Abinu established the morning Shaharit prayer; Yishak introduced the afternoon Minha prayer; and Yaakob instituted Arbit. It has been suggested that these three symbolize three different sets of circumstances. Abraham Abinu is associated with morning because he enjoyed a great deal of blessing and good fortune. And, like the morning sun, his success grew brighter with time. As he aged, he attained greater wealth and earned greater prestige. Yishak, by contrast, resembled the afternoon, as he, too, enjoyed great wealth and prosperity, but then his “light” of good fortune began declining. As he aged, he endured adversity at the hands of the Pelishtim, and lost his vision. His life thus resembles the waning afternoon sunlight. Yaakob Abinu instituted the evening Arbit prayer because his life was, to a large extent, characterized by “darkness.” He endured numerous travails, as he was pursued by his violent brother, and forced to flee and live with his wily, corrupt uncle. Later, his daughter was abducted and defiled, and one of his sons was sent away as a slave by his other sons. His family then suffered terrible famine. The Arbit prayer, established by Yaakob Abinu, represents the prayers recited during the “night,” in periods of darkness and hardship. And precisely for this reason, some have explained, this prayer is (in principle) optional. We believe that all periods of darkness are temporary and fleeting. Halacha does not, strictly speaking, require reciting the nighttime prayer because “nighttime” does not last; whatever adversity we currently face will soon give way to the light of joy and good fortune. There cannot be a strict obligation to recite Arbit because this prayer will not always be needed; any darkness that we and the world experience is temporary. With this in mind, let us return to Parashat Pinhas. The latter part of this Parasha is devoted to the special sacrifices required during the holidays in the Bet Ha'mikdash. The Torah here goes through all special occasions – Shabbat, Rosh Hodesh, Pesach, Shabuot, Rosh Hashanah, Yom Kippur, Sukkot and Shemini Aseret – detailing the sacrifices that are to be offered on each occasion. Of course, the occasion of Tisha B'Ab does not appear in the Torah, because this occasion was not supposed to be established; we were expected to always be worthy of the Bet Ha'mikdash, such that it would never be destroyed. Perhaps, we read this Parasha during the period of Ben Ha'mesarim to remind ourselves that although we observe Tisha B'Ab every year, this observance is temporary. We read this Parasha specifically so we take note of the fact that Tisha B'Ab is “missing,” that this day is not meant to be an annual occasion. This reading thus assures us that the darkness of our current exile will soon give way to light, that the adversity that we and our nation face will end, and we will experience the joy and elation of our final redemption, may it arrive speedily and in our times, Amen.

On n'oublie jamais le nom d'un tsadik (Pinhas) by Rav David Touitou

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks! --- Support this podcast: https://podcasters.spotify.com/pod/show/rabbifarhi/support

It's kind of scary--or relevant--when the news corresponds to something in the Torah in the same week. It's about anointing, but it's relevant who is being anointed. How do we know when something is ordained by God? Take a listen and leave a comment!

Les sages ont 1 point commun avec les serpents (Pinhas) by Rav David Touitou

Briser son être pour mieux exister (Pinhas) by Rav David Touitou

latestLatest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks! --- Support this podcast: https://podcasters.spotify.com/pod/show/rabbifarhi/support

We start off our collection of conversations from exocad Insights 2024! This week features Jaime Moreno from Spain, Saulius Janusevicius from Lithuania, Alex Chabachevitch from Canada, and Pinhas Adar from the US. Join the GOLDEN BENCH CLUB! All you have to do is leave us a 5-star review and comment on the Apple Podcast app (or any other app and email us a screen shot) and we will read your review on the podcast and welcome you to the Golden Bench Club. This super elite club is only for the best of the best. This week we start with the conversations we got while in Mallorca, Spain recording at the exocad Insights 2024 meeting. THANK YOU exocad (https://exocad.com/) for inviting us to this amazing meeting. It's held every two years, so go ahead and plan on attending in 2026! First up with talk with a certified exocad trainer, Jaime Moreno. Jaime talks about his boutique lab, the technology he uses, and common questions a trainer gets. Jaime is also the gentleman that took time out of his busy schedule to go to the Barcelona airport lost and found, pick up my laptops, box them, and ship them. He is the hero that has made every conversation from exocad Insights possible to be released. Then we chat with Saulius Janusevicius & Alex Chabachevitch. These two technicians meet at exocad Insights two years ago and have remained friends since. Saulius is from Lithuania and Alex is from Canada but found a common likeness for teeth and exocad. They talk about their journey into dental technology, what they specialize in now, and what they get out of going to exocad Insights. Then we wrap up the episode with Pinhas Adar. Pinhas owns a lab in Atlanta, Georgia. But his story starts at the age of 14 in Israel. Pinhas talks about his amazing journey, people that have influenced him along the way, and how he can charge the same for a full arch and a single unit. On September 11th in Fort Worth, Texas, the 10th annual Race For the Future (https://dentallabfoundation.org/news-events/race-for-the-future/) will take place to raise money for the Foundation For Dental Laboratory Technology (https://dentallabfoundation.org/). Barb is doing her 9th solo race and Elvis is teaming up with Mark Williamson and Bobby Kenney to form The Abutments. Go to dentallabfoundation.org and click on the DONATE TODAY button. There you need to log in or create an account. Then select “Race for the Future” and enter the name of either Barb Warner or the Abutments, then the amount you want to donate. Wanting to take your knowledge and skills to the next level? If you are looking for the best education dedicated to dentistry in both the labs and clinics, check out Ivoclar Academy. (https://resources.ivoclar.com/lab/en/academy) From on-demand webinars to in-person training, Ivoclar Academy has a program to meet your busy schedule. Check out all they have to offer HERE! (https://resources.ivoclar.com/lab/en/academy) Special Guests: Alex Chabachevitch, Jaime Aisa Moreno, Pinhas Adar MDT, CDT, and Saulius Janusevicius.

The rise of Pini Zahavi. Pinhas "Pini" Zahavi is an Israeli football agent.

Pinhas Tammuz 17 2023

Rabbis Eliot Malomet, Barry Chesler and Jeremy Kalmanofsky bring us Parsha Talk - broadcast directly from Ramah Berkshires in Wingdale!

The Torah in Parashat Pinhas tells about the census taken of Beneh Yisrael shortly before they crossed into the Land of Israel. We find in the Torah's account of this census a list of the families of each tribe. The tribe of Yissachar, for example, consisted of four families, established by the four sons of Yissachar – Tola, Puva, Yashub and Shimron (26:23-24). The Or Ha'haim Ha'kadosh (Rav Haim Ben-Attar, 1696-1743) comments that the name “Yissachar,” and the names of his sons, actually convey to us various lessons relevant to Torah learning. Tradition teaches that the tribe of Yissachar devoted itself to learning and became outstanding scholars, and were supported by the people of the tribe of Zebulun, who worked as merchants and shared their earnings with the scholars of Yissachar. The name “Yissachar,” the Or Ha'haim writes, represents the phrase “Yesh Sachar” – “there is reward,” indicating to us that the greatest reward we can earn is the reward for immersion in Torah study. Likewise, the names of Yissachar's sons, which then became the names of the families of this tribe of scholars, teach us about the way to approach the pursuit of Torah scholarship. Yissachar's first son is called “Tola,” which means “worm.” This alludes to the quality of humility, which is vital for succeeding in learning. Moreover, the silkworm produces precious silk from its mouth – a symbol of how much one can achieve and produce through his mouth, by speaking words of Torah. Yissachar's second child is named “Puva,” which is related to the word “Peh” – mouth, but with the letter “Heh” substituted with a “Vav.” The Or Ha'haim notes that according to the wisdom of Kabbala, the letter “Vav” is associated with Torah, and thus the name “Puva” expresses the quality of utilizing one's mouth for Torah learning. The family that descended from this son is known as the “Puni” family, a word that resembles “Panui” – cleared, or emptied. In order to attain Torah scholarship, one must reduce his indulgence in food, and in idle chatter and frivolity, “clearing” his mouth so that it can be used exclusively to speak the sacred words of the Torah. The name “Yashub,” the Or Ha'haim writes, alludes to “Yeshiba” (literally, “sitting”), the need to devote a great deal of time and effort to Torah study. The Or Ha'haim explains that “Yeshiba” connotes permanence, consistent attendance and regular learning, as opposed to an occasional visit to the study hall. This commitment is an indispensable prerequisite to achievement in Torah learning. Finally, the fourth son is called “Shimron,” a name derived from the root “SH.M.R.,” which means “guard.” A student of Torah must exercise extreme care in all his behavior, to ensure to not even appear to act improperly. The Gemara in Masekhet Yoma (86a) tells of certain great Sages who refrained from activities which are, in and of themselves, perfectly acceptable, but could be misunderstood as inappropriate. A student of Torah must see himself as a representative of Torah, as an ambassador, because this is how others see him. His behavior will help shape other people's opinion of Torah and of dedicated religious Jews. And thus one of Yissachar's children was named “Shimron” – emphasizing the importance of “Shemira,” of guarding oneself to ensure that he does not do anything which could potentially reflect negatively on the Torah and its adherents.

Pinhas 2022