Podcasts about rabbis

In today's Talmud pages, Kiddushin 49 and 50, the Rabbis discuss what level of a scholar one must be when the promise to be a scholar is in their request for betrothal. Surprisingly for the Talmud, the Rabbis do not say that when calling yourself a scholar, you must be one of the greats, but rather that you must be able to identify what you know, and no more. What do the Rabbis of the Talmud and psychologist Carol Dweck have in common? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In today's Talmud pages, Kiddushin 47 and 48, the Rabbis begin by discussing when a wage needs to be paid, and whether a betrothal based on a loan is legitimate, but then moves on discuss the difference that should be considered when dealing with an artist, who in their work has not merely provided a service, but created something of beauty. Tablet Studios General Manager, and co-host of the Beautifully Jewish segment of Unorthodox, Tanya Singer to discuss whether creating art is more than just doing a job, and how creative artists need to be valued appropriately. Does an artist become a partial owner through their artistic work? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In today's Talmud page, Kiddushin 46, the Rabbis discuss the ways that a parent can fail to live up to their parental responsibilities, and thus make it as though the child were an orphan. Tablet Senior Editor Gabe Sanders joins us to discuss his relationship with his father as he was growing up, and the lessons that he continued to learn from him even as his father struggled with Alzheimer's. What are the ways that a father can be present for their child? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In today's Talmud page, Kiddushin 45, the Rabbis discuss what makes for a degrading betrothal? Is it the location, the betrothal gift, or both? Stephanie Butnick, the co-host of the Unorthodox podcast returns to discuss what makes an appropriate proposal, and gives her thoughts on how over the top a proposal can and or should be? Should a marriage proposal ever be a total surprise to either member of the couple? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In today's Talmud pages, Kiddushin 42, 43 and 44, the Rabbis discuss whether someone you appoint as an agent can serve as a witness. To meditate on the question of being a witness, and in commemoration of the 50th Anniversary of the Yom Kippur War, Michael Millenson joins us to share his experience of being a student in Israel during the Yom Kippur War and bearing witness to it firsthand. How does the act of seeing something first hand impact your thoughts on it years later? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In this lesson, we delve into the profound essence of a Hebrew word often translated as “to bear” or “to bring Good News.” Hebrew, as the foundational language of the Bible and the Israelites, is both dynamic and richly mystical. Those acquainted with Western traditions might find themselves surprised by the depths the Hebrew letters and words can reach. The Rabbis believed that every aspect of the Hebrew Alphabet, along with the words that emerged from it, had a divine origin. Each subtlety in a word, whether in its phonetic similarity to another or its derivation from a root verb, carries profound significance. Such is the case with the Hebrew verb for “to bring the Good News” and the nouns associated with it. Given that all Hebrew nouns stem from a root verb, it's intriguing to see how, at deeper, sometimes mysterious levels, the meanings of two English words, which may appear unrelated, are profoundly interconnected. Exploring these intricate facets of the Hebrew language can steer us towards a deeper comprehension of the kingdom's mysteries. Support Fig Tree Ministries: https://donorbox.org/support-figtree-ministries Class Handout: https://www.figtreeteaching.com/blog/mystical-meaning-of-hebrew-good-news www.figtreeteaching.com YouTube: https://youtu.be/yjamiXfkkow Spotify: https://open.spotify.com/show/7mh4v8e7FDwOoPhQd7bz7Y Hebrew Word Reference: Theological Wordbook of the Old Testament, https://amzn.to/46cxdxS (Support our work. We are Amazon Associates! We may earn from qualifying purchases when you use the link provided.)

In today's Talmud pages, Kiddushin 40 and 41, we begin by telling the story of when Rabbi Tzadok was enticed by a noblewoman to engage in sexual intercourse with her. But rather than focus specifically on this page, today, and all this week we have been celebrating a few milestones. These are: the new Jewish year, 5784; our reaching the middle page of the Talmud; and the upcoming publication of Liel's book How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book. Today we are focusing on friendship. The Talmud talks about friendship starting from the advice from Pirkei Avot (Ethics of the Fathers) that instructs us to “acquire a friend” which may sound strange, as one would think that a friendship would not be based on a financial arrangement. But what the Rabbis are trying to remind us is that friendship requires work. What kinds of work do the Rabbis think we should do to earn our friendships? Listen and find out.  In celebration of all of these milestones, we invite you to pre-order the new book now. You can do it through your local bookstore, directly from the publisher, or wherever you get your favorite books. Once you've preordered the book, take a picture of your receipt and visit https://tabletm.ag/preorder and complete the form and upload a copy of your receipt. Once we have your email address, you will be invited to a virtual event, and be eligible to receive one of ten special packages, hand-curated by Liel, that will make your Jewish journey more meaningful, beautiful, and yeah, why not, fun. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

If YOU Don't Measure Up On The Yardstick, don't stand on your tippy toes. Toss it out. Find a Yardstick that measures real values.Support the show

In today's Talmud page, Kiddushin 39, the Rabbis begin with a conversation about the purchasing and gathering of produce. But rather than focus specifically on this page, today, and all this week we will be celebrating a few milestones. We will be celebrating the new Jewish year, 5784, our reaching the middle page of the Talmud, that's right we have hit the mid-point of this journey, and finally the upcoming publication of Liel's book How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book. Today we are focusing on gratitude. The Rabbis teach that there are three steps in being grateful, being thankful for the gifts that you are given, working hard to cultivate the gifts you have been given, and finally reflecting on the balance between the gifts you have received and the work you have done to cultivate those gifts. How does being intentional in your appreciation of things create a deeper sense of gratitude? Listen and find out. In celebration of all of these milestones, we invite you to pre-order the new book now. You can do it through your local bookstore, directly from the publisher, or wherever you get your favorite books. Once you've preordered the book, take a picture of your receipt and visit https://tabletm.ag/preorder and complete the form and upload a copy of your receipt. Once we have your email address, you will be invited to a virtual event, and be eligible to receive one of ten special packages, hand-curated by Liel, that will make your Jewish journey more meaningful, beautiful, and yeah, why not, fun. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

The All Local Afternoon Update for September 20th, 2023

Brigitte Quinn has the afternoon's top local stories from the WCBS newsroom.

In today's Talmud page, Kiddushin 38, the Rabbis begin with a conversation about when it was allowed to eat the first produce of the land of Israel. But rather than focus specifically on this page, today, and all this week we will be celebrating a few milestones. We will be celebrating the new Jewish year, 5784, our reaching the middle page of the Talmud, that's right we have hit the mid-point of this journey, and finally the upcoming publication of Liel's book How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book. Today we are joined by Rabbi Dovid Bashevkin to celebrate the accomplishment of making it to the mid-point of the daf yomi cycle, to reflect on the experience thus far, and to look forward at what the second half has in store for us. What has it been like to study the daily Talmud page during this process? Listen and find out.  In celebration of all of these milestones, we invite you to pre-order the new book now. You can do it through your local bookstore, directly from the publisher, or wherever you get your favorite books. Once you've preordered the book, take a picture of your receipt and visit https://tabletm.ag/preorder and complete the form and upload a copy of your receipt. Once we have your email address, you will be invited to a virtual event, and be eligible to receive one of ten special packages, hand-curated by Liel, that will make your Jewish journey more meaningful, beautiful, and yeah, why not, fun. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

On today's episode, Ari spoke with the best-selling author and historian of English and American history Nick Bunker about the Mayflower Pilgrims and how the Hebrew intellectual and religious tradition shaped their world, and ultimately birthed the United States of America. Along the way they talked about how Nick, a Roman Catholic from London, spent his most formative years immersed in the Jewish community of the Upper West Side of Manhattan; the importance of King James I; the rise of English interest in Biblical Hebrew; the origins of the Puritans; why the Pilgrims were fascinated by the medieval Jewish scholar Maimonides; Nick's career in investment banking and how it molded his work as a historian; and much more! Guest Quote“And one of the things you have to do as a historian is to show that process by which the events in one country and the other country interacted with each other. Information flowed back and forth, people flowed back and forth. There was a transatlantic economy that was created which linked England, New England, Virginia, the West Indies. And it was through these kind of interflows back and forth that this kind of Atlantic world was created. And that was how the United States eventually came into being from this process of kind of interaction.” - Nick Bunker Time Stamps* (:01) Intro* (04:49) Connection between American and English history* (07:13) Nick's journey* (18:52) Significane of King James I * (21:39) Origins of the Puritans* (24:42) Biblical book of kings influence on non-conformists* (28:11) Decoding the Puritan Quadrilateral* (32:07) The rise of English interest in Biblical Hebrew* (36:19) Unmasking the original Thanksgiving* (37:04) Maimonides and the Pilgrims* (40:18) Judaic impact on history * (46:13) Jewish political and intellectual influence on England* (51:08) Fueling curiosity amidst demanding careers* (54:28) Sneak peek into Nick's new book Good Faith Effort is a production of SoulShop, Bnai Zion, and Caspian Studios LinksFollow Ari on Twitter Find out more about Nick In the Shadow of Fear: America and the World in 1950 Making Haste from Babylon: The Mayflower Pilgrims and Their World: A New History An Empire on the Edge: How Britain Came to Fight AmericaWatch on YouTube

In today's Talmud pages, Kiddushin 35 and 36, we begin with the Rabbis discussing whether women need to be obligated for time-bound commandments. But rather than focus specifically on this page, today, and all this week we will be celebrating a few milestones. We will be celebrating the new Jewish year, 5784, our reaching the middle page of the Talmud, that's right we have hit the mid-point of this journey, and finally the upcoming publication of Liel's book How the Talmud Can Change Your Life: Surprisingly Modern Advice from a Very Old Book. Today we focus on a central idea in the Talmud, the need to make time. The very first page of the Talmud begins by asking the question of when we can say the Shema prayer. Why does the Talmud begin with this question rather than trying to gain a better understanding of the prayer itself? Listen and find out. In celebration of all of these milestones, we invite you to pre-order the new book now. You can do it through your local bookstore, directly from the publisher, or wherever you get your favorite books. Once you've preordered the book, take a picture of your receipt and visit tabletm.ag/preorder and complete the form and upload a copy of your receipt. Once we have your email address, you will be invited to a virtual event, and be eligible to receive one of ten special packages, hand-curated by Liel, that will make your Jewish journey more meaningful, beautiful, and yeah, why not, fun. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Merriam-Webster's Word of the Day for September 17, 2023 is: shofar • SHOH-far • noun A shofar is the horn of an animal (usually a ram) blown as a trumpet by the ancient Hebrews in battle and during religious observances. It is used in modern Judaism especially during Rosh Hashanah and at the end of Yom Kippur. // As a child, Eli's favorite part of the High Holidays was the sounding of the shofar. See the entry > Examples: "Synagogues will also blow a shofar, a curved ram's horn, during Rosh Hashanah. There are many interpretations of the shofar's meaning. One is that it represents the biblical story told in Genesis, in which Abraham sacrifices a ram instead of his son, Isaac. Rabbis have also interpreted the loud blast of the shofar as a wake-up call for the new year. [Rabbi Charlie] Schwartz called the sounding of the shofar 'the pinnacle of the Rosh Hashanah service in synagogues.'" — Marina Pitofsky, USA Today, 2 Sept. 2021 Did you know? One of the shofar's original uses was to proclaim the Jubilee year (a year of emancipation of enslaved Jews and restoration of alienated lands to their former owners). Today, it is mainly used in synagogues during the High Holidays. It is blown daily, except on Shabbat, during the month of Elul (the 12th month of the civil year or the 6th month of the ecclesiastical year in the Jewish calendar), and is sounded a number of times during the Rosh Hashanah services, and again at the end of the last service (known as neilah) on Yom Kippur. The custom is to sound the shofar in several series that alternate shorter notes resembling sobbing and wailing with longer unbroken blasts.

Tony's reaction to Yvonne Stokes resignation as superintendent from HSE. Rosh Hashanah is today and people are concerned for the safety of Jews, but it wouldn't be an issue if Rabbis would let their congregation keep guns on them. The auto workers are on strike. Yvonne Stokes resignation isn't news until someone tells us why she's resigning.See omnystudio.com/listener for privacy information.

As a Rosh Hashana gift to ourselves (and our listeners) we spent an hour with the Beyonce of Rabbis, the honey to our apple, the horseradish to our Gefilte - Rabbi David Wolpe! He joins us from Cambridge where he is a visiting scholar at Harvard Divinity School (ohh-la-la), though you may remember him from such rabbinical masterpieces as “Most Influential Rabbi in America” (Newsweek), and “50 Most Influential Angelinos” (LA Magazine). A frequent cordial sparring partner of atheists like Sam Harris and Christopher Hitchens, today he is the Senior Advisor at Maimonides Fund and the inaugural Rabbinic Fellow for the ADL. Yes, that ADL. And yes - we go there!The man is a treasure trove of deep thoughts about ethics, faith and the human condition, so naturally when granted an hour of his time we choose to pick his brain about diet books and Elon Musk. Among the pillars of our talk:

In today's Talmud pages, Kiddushin 26 and 27, the Rabbis discuss how an animal is acquired. While it is stated that an animal can be acquired by either lifting it or pulling it. The Rabbis respond by asking how one acquires an elephant, which can neither be lifted, nor pulled. This page can be viewed as a meditation on how we treat animals, or on the intricacies of contract law, but perhaps we should focus instead on thinking and imagination. What is the creative solution that the rabbis found to obtain an elephant? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Satephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

When the first day of Rosh Hashanah falls on Shabbat, a number of passages are added to the prayer service that mention Shabbat. One who forgets to add these insertions, and does not mention Shabbat in the Amida on Shabbat Rosh Hashanah, must repeat the Amida.The Shulhan Aruch (Orah Haim 598) writes that although generally "Sidkatecha" is omitted from the Minha service on Shabbat if it is a festive occasion, such as Yom Tob, nevertheless, "Sidkatecha" is recited during Minha on Shabbat Rosh Hashanah. "Sidkatecha" includes the expression, "Mishpatecha Tehom Rabba," which speaks of G-d's judgment, and it is therefore especially appropriate for Rosh Hashanah. Hence, it is recited despite Rosh Hashanah also being a Yom Tob. Some Ashkenazim omit "Sidkatecha" from Minha on Shabbat Rosh Hashanah, as noted by the Rama (Rav Moshe Isserles, Cracow, 1530-1572), but the standard practice among Sephardim is to recite "Sidkatecha" in such a case.On Mosa'eh Shabbat, the second night of Rosh Hashanah, we add the section of "Va'todi'enu" to our Amida prayer at Arbit. This recitation takes the place of "Ata Honantanu" which is normally added to the Arbit prayer on Mosa'eh Shabbat. On a normal Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" in Arbit, and then ate before reciting Habdala, he must repeat the Amida. The Sages enacted this law as a "penalty" of sorts for the person who both forgot to add "Ata Honantanu" and also made the mistake of eating before Habdala. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in Or Le'sion (vol. 3) that this unique law does not apply to "Va'todie'nu." Thus, one who forgets to add "Va'todi'enu" to the Amida when Mosa'eh Shabbat is Yom Tob does not repeat the Amida, even if he mistakenly eats before reciting the combination of Kiddush and Habdala. Hacham Bension explains that the recitation of "Ata Honantanu" was enacted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly," the group of leading Rabbis at the beginning of the Second Commonwealth), who also imposed a penalty. The text of "Va'todi'enu" was instituted much later, during the times of the Amoraim, and they did not impose such a penalty.As we know, it is customary on the first day of Rosh Hashanah to observe the practice of Tashlich, going to a river and reciting a number of verses related to G-d's compassion and forgiveness, including the verse, "Ve'tashlich Be'msolot Yam Kol Hatotam" ("You shall cast all their sins to the depths of the sea" – Micha 7:19). Although the Shulhan Aruch does not mention this practice, it is mentioned by the Rama, in his glosses to the Shulhan Aruch, and it was taught also by the Arizal (Rav Yishak Luria, 1534-1572), as mentioned in Sha'ar Ha'kavanot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, decries the fact that some people view Tashlich as some magical way of atoning for their sins. Tashlich is symbolic of the casting of our sins into the "depths of the sea," but this requires the long, intensive process of Elul and the High Holiday period during which we pray, repent and make a sincere commitment to change. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) observes the custom of some communities to delay Tashlich to the second day of Rosh Hashanah when the first day falls on Shabbat. This is done to protect against possible violations of Shabbat by people who will want to bring their Mahzor with them and might bring it outside the Erub. However, all leading Sephardic Poskim, including the Ben Ish Hai, Hacham Bension, and Hacham Ovadia Yosef, ruled that Tashlich should be performed on the first day of Rosh Hashanah even if it falls on Shabbat – and, in fact, especially if it falls on Shabbat. The Arizal taught that Tashlich should be recited close to sunset on the first day of Rosh Hashanah, because it was then – at the very end of the day on Rosh Hashanah – when Adam was forgiven for his sin of eating from the forbidden tree. This time is the most auspicious time for praying for forgiveness, because this is the time when Adam earned forgiveness. Therefore, Tashlich is especially appropriate on Shabbat afternoon, which is an "Et Rason" – a time when we have a unique opportunity to find favor in G-d's eyes. Therefore, the custom among Sephardim is to perform Tashlich on the first day of Rosh Hashanah even if it falls on Shabbat. As for the concern that someone might bring his Mahzor to Tashlich, Hacham Bension responds that this concern arises only with regard to bona fide Misvot such as Shofar, as a person might be so anxious about performing the Misva that he will forget about the Shabbat restrictions. For this reason, the Sages suspended the Misva of Shofar when Rosh Hashanah falls on Shabbat. When it comes to Tashlich, however, which is just a custom, there is no such concern, and so Tashlich may be performed on Shabbat.If one did not, for whatever reason, recite Tashlich on the first day of Rosh Hashanah, he recites it on the second day, in which case he should recite it immediately after Mussaf. When reciting Tashlich on the second day of Rosh Hashanah, one should specifically not recite it late in the afternoon, as this is a time of judgment.Generally, it is proper not to eat a meal on the afternoon before Yom Tob, so that one begins Yom Tob with a hearty appetite. Nevertheless, when the first day of Yom Tob is Shabbat, it is permissible to eat Se'uda Shelishit in the afternoon, even though that night is Yom Tob. As the Mishna Berura explains, since eating Se'uda Shelishit fulfills a Misva, it is allowed. If possible, one should recite Minha Gedola earlier in the afternoon, and then have an early Se'uda Shelishit. (However, even if one recites Minha early, he must remember not to recite Tashlich until later in the day, before sundown, as discussed.)Women light candles on the second night of Rosh Hashanah at the conclusion of Shabbat. Before lighting, they must recite, "Baruch Ha'mabdil Ben Kodesh Le'kodesh." The Kiddush on the second night of Rosh Hashanah which falls on Mosa'eh Shabbat is a combined Kiddush and Habdala, following the sequence known by the acrostic "Yaknehaz" ("Yayin," "Kiddush," "Ner," "Habdala," "Zeman"). Usually, on Mosa'eh Shabbat, when we recite the Beracha over a candle, we should use an Abuka ("torch"), meaning, at least two wicks that are combined. When Mosa'eh Shabbat is Yom Tob, however, this poses a problem, because the candle may not be extinguished. It is therefore advisable to purchase before Yom Tob specially-prepared, small "Abukot" for this purpose. If one does not have such a candle available, he should simply recite the Beracha over his Yom Tob candles. Hacham Bension writes that one should not combine two candles to form an Abuka, because it would then be forbidden to separate them until the fire is extinguished.Summary: When the first day of Rosh Hashanah falls on Shabbat, according to Sephardic practice, "Sidkatecha" is recited at Minha, and Tashlich is recited late in the afternoon, as usual. Se'uda Shelishit may be eaten during the afternoon, though it should preferably be eaten earlier in the afternoon, if possible. "Va'todi'enu" is added to the Arbit prayer on the second night of Yom Tob. Women recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before lighting candles on the second night of Yom Tob. Kiddush and Habdala are combined on the second night, including the Beracha over a candle. Ideally, one should obtain before Yom Tob a small candle with two or more wicks for this purpose. If no such candle is available, he recites the Beracha over the Shabbat candles.

Michael unearths a treasure trove of dino details from the Rabbis, plus some paleontology simps explain kashrut and a mysterious bone tunnel appears. Visit our website to ask us questions at xaihowareyou.com and call or Text the Talmud Hotline at 401-484-1619 and leave us a voicemail. Support us on patreon at patreon.com/xaihowareyou. Follow us on twitter @xaihowareyou and @miss_figured. Music by Ben Schreiber.

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In today's Talmud page, Kiddushin 24, it is all about noise. The Rabbis discuss the harm that one can cause another by shouting into their ear. This harm may not be an injury that they would be liable for in a court of law, but it is one that they are liable for in the court of the heavens. We all live in a world surrounded by the noise of our outside world, noise that is higher than is safe for our ears. During this month of Elul, perhaps it is an appropriate time to find a moment of two to be quiet and take that time for introspection. What can we do to quiet our minds, and appreciate the silence? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

It was in the fulness of time, the PERFECT TIMING that Christ came. The fulfillment of prophecies from thousands of years earlier, including the 5500-year prophecy that ancient Judaism and the early Christians believed was given to Adam when he and Eve were kicked out of the Garden of Eden.The world was ready for the spread of the Gospel - a Roman Empire characterized by peace, roads built and a unifying language (Greek) - and the Jews had a Greek translation of the Old Testament, the Septuagint, that fit into all of this - the Messianic prophecies contained within and a chronology that pointed to the time of Christ as the fulfillment of the 5500-year prophecy. The later Rabbis removed 1500 years out of their Hebrew Old Testament (that became the Masoretic text) to discredit the Septuagint (LXX). Why? To discredit the belief that Jesus of Nazareth was/is the promised Jewish Messiah!In Acts 13, we meet a "false prophet" and interestingly, that term is used and abused by many Christians today who have little idea what the New Testament and the earliest Christians believed false prophets to be. Today, misusing OT passages that NO LONGER APPLY because they are a part of the Old Covenant that ended/passed away, Christians often think (I call it "the Myth of the False Prophet") that if a Christian prophetic person/prophet misses a prophetic word or gets it wrong that that makes them a "false prophet". Unfortunately, that is NOT what a false prophet is in the New Testament.Beyond the New Testament, the earliest Christians had ways that they "tested" for false prophets - IF ONLY WE USED THEIR TESTS TODAY! In short, if $$$ was involved, the so-called 'prophet' was to be rejected! Supernatural ministry was not linked to finances in the early church. OH, THE WISDOM!!! And if any supernatural ministry today is charging money (requiring $$) for their supernatural ministry, then RUN from it!!! Should those in supernatural ministry (prophetic, healing, deliverance) be supported??? ABSOLUTELY. But not "for" their the use of their gifts!!! Charging $$$ for supernatural ministry was considered a serious sin in the early church. So we delve into all of these topics - the timing of Christ's 1st coming, false prophets vs. true prophets today and ultimately end by discussing the prophetic times in which we are currently living. What is God saying? 

In today's Talmud pages, Kiddushin 19 and 20, the Rabbis discuss whether a maid-servant can be betrothed to her employer based on the amount of time left in the day for her to earn a minimal amount of money. This opens up the question of what our time is worth, and how we should be spending it. How should we balance the time we spend on work, on study, and on leisure? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

In the beginning of this week's Parasha, Ki Tavo, we read about the mitzvah of Bikurim where the landowners bring up a basket of their first fruits to the Bet HaMikdash. There they read a portion from the Torah thanking Hashem for all of the chasadim that He does for them. The Midrash in Bereshit says in the zechut of this mitzvah alone, Hashem created the entire world. What is so special about Bikurim? The purpose of our existence is for us to recognize Hashem in this hidden world and serve Him properly. When a landowner works his field and puts in all the necessary efforts to produce a crop, it will obviously appear that he is the one who made it happen. His mitzvah is to go to the Bet HaMikdash and declare that Hashem is the One who made everything happen and thank Him for it. That act of recognition and thanks is worth creating the entire world because it is fulfilling its purpose. The sefer Torat Chaim writes, Hashem does kindness with us every moment of the day. It's just that we don't recognize all of them. We think things are running naturally and we don't sense that with every move we make and every breath we take, we are experiencing chesed Hashem. The Rabbi continued, technically, we should be thanking Hashem at every moment, but because that's not possible, the Rabbis instituted a thank you section in the Amida which we say three times a day to include all the 'thank you's that we owe for the rest of the day. One of the areas that we are tested in this world is how we respond to challenges. Do we recognize the challenges are from Hashem for our best or do we feel like we're being picked on and complain about them? We must also realize that one of the areas we are tested in is how we respond to blessing. Do we recognize the blessings are from Hashem? Do we thank Him for them? That's a test we would much rather have, so let us do it the best possible way. The Torat Avigdor writes, one of the reasons the words "קל עליון-supreme God" are written next to the words "-גומל חסדים טובים Who grants benevolent kindnesses" in the Amida is for us to contemplate the fact that any chasadim we have are directly from Hashem and the people who seem to be the immediate cause of them are just His messengers. How can we improve in this area of thanking Hashem for everything we have? It could happen that a person was once facing adversity. For example, he had a dangerous illness. He cried and prayed to Hashem many times for salvation and, baruch Hashem, it came – the doctors declared him totally healed. Naturally, at that time, he must have felt indebted to Hashem. But after time went on, did he still feel the same thankfulness for living a regular, healthy life? That is where the test kicks in, to be appreciative of the blessing of health, without the challenge of it being threatened. If we could contemplate all the undeserved blessings that we have, we would be so humbled and we would look forward to thanking Hashem. The Gemara says in Masechet Berachot, when a king makes the first bow to Hashem in the Amida, he should remain like that for the remainder of it, never getting up until it's over. One of the reasons given for that is since Hashem blessed him with so much, he needs to be even more humbled and appreciative. The more Hashem blesses a person, the more hakarat hatov he needs to have - and we are all blessed. The Pele Yoetz writes, if that applies to physical blessings, how much more so to spiritual ones. If a person is fortunate enough to be religious, to know Hashem, to follow mitzvot, to be clear about his purpose in life... Or if someone is fortunate enough to live his daily life revolving around Hashem – praying, learning – he should be so humbled and appreciative that he is from the select group in this world that have this merit. When we become more thankful individuals, it brings more beracha. Right after Modim in the Amida, we ask Hashem for the most wonderful gifts – שלום, טובה, ברכה, חיים, חן וחסד ורחמים. How could we ask for so much? Because once we appreciate, the pipelines of blessing burst open. הודו לה' כי טוב כי לעולם חסדו-B'ezrat Hashem, we should have the praises of Hashem on our lips all the time. Shabbat Shalom.

This week's Torah portion describes a ritual that, according to the Rabbis, must be recited in Hebrew. But what if not everyone knows Hebrew? We look at a Talmudic text and a Hasidic story about the importance of praying both in Hebrew and in words that we can understand. --- Seven Minute Torah is a production of LAASOK. For info on our weekly Zoom Torah study groups or other learning opportunities go to https://laasok.org/. To support the production of this podcast, visit www.patreon.com/sevenminutetorah or https://laasok.org/support-laasok/. To join the Seven Minute Torah Facebook group: https://www.facebook.com/groups/sevenminutetorahgroup Comments or questions? Email me at rabbistreiffer@gmail.com.

The earliest time for performing a Berit Mila in the morning is the point of Nes Ha'hama (sunrise). However, if the circumcision was performed earlier, it is nevertheless valid, as long as it was performed after the point of Amud Ha'shahar (when the first rays of light become visible in the eastern sky).The Shulhan Aruch, in discussing the laws of Berit Mila, writes that a Berit should be performed early in the day, in fulfillment of the famous rule of "Zerizin Makdimin Le'misvot," which requires performing Misvot as soon as possible without unnecessary delay. This principle is learned from the example of Abraham Abinu, who arose early in the morning in order to comply with the command of Akedat Yishak ("Va'yashkem Abraham Ba'boker" – Bereishit 22:3).In light of this Halacha, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) raises the question of why we do not perform a Berit Mila early in the morning, even before the Shaharit prayer. Why do we delay the Berit until after Shaharit, if the rule of "Zerizin Makdimin" requires performing the Misva as early as possible?Numerous answers have been given to this question. One answer is that Shaharit should be recited before performing a Berit because of the rule of "Tadir Ve'she'eno Tadir, Tadir Kodem" – we perform a more frequent Misva before a less frequent Misva. Since the Misva to pray Shaharit is observed far more frequently than the Misva of Berit Mila, we first recite Shaharit before performing a Berit. (This is particularly so in light of the fact that Shaharit includes several Misvot – the Amida, Shema, Tallit and Tefillin.)The Dibreh Malkiel (Rav Malkiel Tzvi Tannenbaum of Lomza, 1847-1910) writes (1:14) that we first recite Shaharit because its time frame is far more limited than that of Berit Mila. Shaharit must be recited by a certain time in the morning, whereas a person can be circumcised at any time during his lifetime. And although the Misva is to perform the Berit on the eighth day, it can be done at any point on the eighth day, until sundown, as opposed to Shaharit, which must be recited by the end of the fourth hour of the day. Therefore, we first perform the Misva with a shorter time frame, before performing the Berit.Yet another reason that has been suggested is that the Torah speaks of performing Berit Mila on "Yom Ha'shemini" – the eighth day, whereas in reference to the Shaharit prayer, the Torah uses the word "Boker" (morning). We therefore first recite Shaharit, which is specifically associated with the morning, before performing a Berit, which is associated with daytime generally.The work "Koret Ha'berit" (Rav Eliyahu Posek, 1859-1932) explains, very simply, that it is customary to drink the wine over which the Beracha is recited at a Berit, and it is forbidden to drink wine before reciting Shaharit. Necessarily, then, the Berit must be delayed until after Shaharit.The Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) ruled that one does not have to recite Shaharit immediately at sunrise on the day of a Berit in order to perform the Berit at the earliest possible time. It suffices to pray Shaharit at the time one normally prays and then perform the Berit afterward.More generally, the Halachic authorities indicate that while a Berit should ideally be performed early, the requirement of "Zerizin Makdimin" is fulfilled as long as it is performed before Hasot (midday as defined by Halacha, namely, the midway point between sunrise and sunset). Thus, for example, the Shebut Yaakob (Rav Yaakov Reischer, 1661-1733), cited in Pit'heh Teshuba, criticizes the Hazanim who prolong the prayer service on Shabbat and Yom Tob when a Berit is performed, causing the Berit to take place after Hasot. It seems that Hasot marks the critical cutoff point with regard to the rule of "Zerizin Makdimin Le'misvot."Should a Berit be postponed until the afternoon if this will allow more guests to participate? Does the value of "Be'rob Am Hadrat Melech" – performing the Misva in the presence of a large assemblage of Jews – supersede the value of "Zerizin Makdimin Le'misvot"?Hacham Ovadia Yosef addresses this question in his work Yabia Omer (vol. 2, Yoreh De'a, 18), and he concludes that as long as a Minyan would be present without delaying the Berit, it should not be delayed. The Berit should be delayed until the afternoon only if this is necessary to assure the presence of a Minyan; if a Minyan can be assembled earlier, the Berit should not be delayed to allow for a larger crowd.Interestingly, the Ma'aseh Roke'ah (cited in Machshireh Mila, 2:3) notes that there were occasions when a Berit Mila was delayed because of the women who needed time to put on their makeup and jewelry (listen to audio recording for precise citation). The Ma'aseh Roke'ah sharply denounces this practice, noting that although the Rabbis were unable to stop it, people should ensure to perform the Berit promptly.One important exception to this Halacha must be emphasized. The work Kibbud Horim (chapter 12, note 17; listen to audio recording for precise citation) brings the ruling of Rav Yosef Shalom Elyashiv (1910-2012) that if the infant's grandparents ask the parents to delay the Berit so they can attend, the parents should comply. Since the Berit can be performed the entire day, Rav Elyashiv explained, it is proper for the child's parents to honor their parents' wishes and delay the Berit, as this overrides the principle of "Zerizin Makdimin Le'misvot." Rav Elyashiv said that it is preferable to try to convince the grandparents to allow the Berit to be performed earlier, but if this is not possible, then the Berit should be delayed. Similarly, the author of the work "Ve'alehu Lo Yibol" relates that he posed the question to Rav Shlomo Zalman Auerbach (1910-1995) of whether a Berit may be delayed until the afternoon to allow family members to attend, and the Rabbi responded, "Titnaheg Ke'ben Adam" – "Act like a human being." For the sake of family members' attendance, it is proper to delay a Berit, in consideration of their feelings, notwithstanding the general rule requiring performing a Berit Mila early in the day when possible.Summary: It is proper to perform a Berit Mila as soon as possible after Shaharit, though one does not have to pray Shaharit at sunrise in order to perform the Berit at the earliest possible moment. Most importantly, the Berit should be performed before halachic midday. As long as a Minyan can be present earlier, a Berit should not be delayed until the afternoon to allow for a larger attendance. It should be delayed until the afternoon, however, to allow for the grandparents or other family members to attend.

In today's Talmud pages, Kiddushin 14 and 15, we read that it is required that slaves are treated honorably, and their living conditions must be equal to those of the master. The Rabbis are encouraging us to make it possible for all people, whether they be landowners or day laborers, to succeed and reach their potential. Over the course of the past sixty years the gulf between the salary of owners and workers has skyrocketed from a 20 to 1 ratio all the way up to 399 to 1. What needs to change for workers to be treated fairly? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Delve into the riveting saga of King Henry VIII's marital turmoil as he sought to dissolve his marriage in order to marry a second queen. We'll discover the intriguing intersection of politics, religion, and royal prerogatives as this notorious English monarch sought the counsel of Italian rabbis to help his cause while other powerful figures tried to impede them. This will lead us toward the lone surviving Hebrew letter by an Italian rabbi that was dispatched to the king and to additional arguments by contemporary Jews as conveyed by the dispatches of European diplomats. The Politics of Divorce: King Henry's Wives and the Italian Rabbis

In today's Talmud page, Kiddushin 11, the Rabbis discuss the minimum amount of money that a woman should accept as the fee for betrothal. While this is a wonderful statement of respect for self-worth, Jewish texts are short on conversations about self-worth, and rather focus more on being humble, and doing for others, and not for ourselves. Rabbi Simcha Bunam tells a tale with the instructions that we should all have two notes in our pockets, one that says “For my sake was the world created”, and another “I am but dust and ashes.” What can we learn from these two notes? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

The Halachic sources address the possibility of using "Hamar Medina" – literally, "the country's beverage" – for Kiddush and Habdala under certain circumstances. Before discussing when precisely this is allowed, it is important to first define the term and understand to which beverages it refers. According to several Halachic authorities, including Hacham Bension Abba Shaul (Israel, 1923-1998) and Hacham Ovadia Yosef, the term "Hamar Medina" refers to an intoxicating beverage that is commonly drunk for enjoyment, and not just used to quench thirst. The word "Hamar" comes from the word "Hamra" – "wine" – and thus must resemble wine in that it has intoxicating properties. One common example would be beer. Here in the United States, whisky and scotch would certainly fall under the category of "Hamar Medina." In Israel, beverages like arak and cognac would qualify.There are three views among the early Halachic authorities as to when one may use "Hamar Medina" for Kiddush. At one extreme, the Geonim maintained that one who does not have wine may use "Hamar Medina" for Kiddush both on Friday night and on Shabbat morning. At the other extreme, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that "Hamar Medina" may never be used for Kiddush, neither on Friday night nor on Shabbat morning. In between these two extremes, the Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) maintained that one who does not have wine may use "Hamar Medina" on Shabbat morning, but at night, it is preferable to recite Kiddush over bread. The reason, the Rosh explains, is that if one recites Kiddush over bread on Shabbat morning, it will not be discernible that he recites Kiddush, since there is no Kiddush text on Shabbat morning besides the Beracha over the wine. If one recites Kiddush over bread on Shabbat, all he recites is "Ha'mosi," which does not appear as Kiddush. Therefore, in such a case, when one does not have wine on Shabbat morning, it is preferable to use "Hamar Medina." On Friday night, however, when Kiddush includes a special Beracha ("Mekadesh Ha'Shabbat"), it is preferable to recite Kiddush over bread rather than use "Hamar Medina."The Shulhan Aruch (272:9) cites all three views, and expresses his approval of the Rosh's opinion, describing it as "Dibreh Ta'am" ("reasonable words"). Thus, according to the Shulhan Aruch, one who does not have wine or grape juice on Friday night should recite Kiddush over bread, and one who does not have wine or grape juice on Shabbat morning should recite Kiddush over "Hamar Medina."Many people in our community have the practice of reciting Kiddush over scotch or whiskey on Shabbat morning. This practice is questionable, for two reasons. First, as we have seen, one who has access to wine must use wine for Kiddush according to all opinions. In our society, of course, wine and grape juice are readily available and not particularly expensive, and there is thus no reason to use a different beverage. Of course, if it happens that on one occasion, for some reason, one was unable to obtain wine, or if he is unable to drink wine, then he may use a different beverage, but this is not generally the case in today's day and age. Secondly, Kiddush must be recited over a "Rebi'it" – approximately 3.3 ounces – and one must drink the amount of "Melo Lugmav" – approximately 1.7 ounces. Most people cannot drink this amount of scotch or whiskey in one shot.To justify this practice, we might suggest that the people who make Kiddush on these beverages rely on the view cited by the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) that one who prefers "Hamar Medina" may use it for Kiddush even if wine is available. Since many people prefer to drink scotch or whiskey rather than wine, they may, according to this view, use scotch or whiskey for Kiddush. It should be noted, however, that Hacham Ovadia Yosef does not follow this opinion. It is also possible that this practice originated among Syrian Jews back in Syria, where wine was expensive and difficult for many people to obtain. Even so, this does not justify the use of other beverages nowadays, when wine is easily accessible. As for the difficulty in drinking the minimum required amount of scotch or whiskey, there is an opinion among the Poskim that it suffices for a "Melo Lugmav" to be drunk collectively by all the people participating in the Kiddush. Therefore, even though the one reciting Kiddush cannot drink 1.7 ounces of scotch, if everybody collectively drinks this amount, this should suffice according to one opinion. However, the Shulhan Aruch is ambivalent about this view, as is Hacham Ovadia Yosef.Therefore, if, after the fact, somebody recited Kiddush over scotch or whiskey, and everybody collectively drank 1.7 ounces, they have fulfilled their obligation, but this should not be done. Kiddush should be recited specifically over wine or grape juice, except in the rare instances where wine is unavailable or cannot be used for some other reason.This applies to Habdala, as well. One should use wine or grape juice, and other beverages may be used only if one cannot drink wine or does not have access to wine. One should not recite Habdala over bread. Interestingly, there were some prominent Rabbis who were known to use beverages such as tea, coffee or milk for Habdala, but as mentioned earlier, both Hacham Bension Abba Shaul and Hacham Ovadia Yosef maintained that the term "Hamar Medina" refers specifically to intoxicating beverages. In their view, one who recites Habdala over a non-alcoholic beverage (other than grape juice) recites a Beracha Le'batala (Beracha in vain).Summary: Kiddush on Friday night and Shabbat morning must be recited specifically over wine or grape juice. If one does not have access to wine or grape juice, or is unable to drink wine or grape juice, then on Friday night he should recite Kiddush over bread, and on Shabbat day he should recite Kiddush over a different alcoholic beverage, such as beer, scotch or whiskey. One who does not have wine or grape juice for Habdala should use a different alcoholic beverage.

In today's Talmud page, Kiddushin 10, the Rabbis ask when and how betrothal occurs. In trying to make sense of these questions, Rav Haym Soloveitchik explains that there is a difference between kiddushin (betrothal) and nissuin (marriage) in that one is legalistic, and the other impacts the day-to-day life of the couple. How do our physical acts impact our spiritual lives? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hostedby Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Rabbi Jacobson will discuss the following topics: Chassidus applied to Elul What should we be doing during this special month? What was Moshe doing during Elul? What indestructible power do we have in this month? Does “the king in the field” mean a literal field? Is there something we can do via prayer and meditation during this month to guarantee that Hashem will answer our prayers positively in a revealed manner? During this month can we benefit and draw down extra measures of Divine kindness by repeatedly saying the verse of the 13 attributes of compassion, or do we need to understand its inner meaning? Why not refrain from sounding the Shofar all of Elul to prevent the negative forces from mounting an “attack” against us? Every year around this time, I fail to keep my resolve not to indulge in inappropriate behavior. What shall I do? Lessons from Ki Teitzei What is the general lesson from this week's portion? How do we successfully face the battles and challenges in life, and not become overwhelmed by them? What is the deeper meaning of the mitzvah of returning a lost object? Is Hashem obligated to return to us the Beis HaMikdash to fulfill the mitzvah of returning a lost object? What is the significance of the mitvzah of sending away the mother bird before taking her fledglings or eggs? Is divorce a mitzvah? Why are the laws of marriage derived from the laws of divorce? What is the deeper meaning of eradicating Amalek? What is Asheiroh? How do I know if I have self-esteem, and what can I do to build it up? How to address same gender attraction? How should I deal with a relative or friend who thinks he might be gay and refuses to talk to anyone about it? What should I do about my own confusion around my sexual identity? Why are Rabbis not dealing with this issue? Why be frum if the secular may be on a higher level?

John Adams once said that “our Constitution was made only for a moral and religious people.” Like so many of the Framers and Founders, he had a deep level of understanding that seems to have been lost today. So what exactly was John Adams' meaning? The answer may come from a story related to us from the Midrash, when a famous Rabbi sent two of his disciples to a nearby town to inspect things. When they arrived, the asked the city leaders to show them the Guardians of their city. The Rabbis were shown the Soldiers who guarded and policed the town. “These are not the guardians of your city,” exclaimed Rabbi Asi, “These are the destroyers of your city.” Before you get all “Defund the police” on me, you need to understand the deeper meaning of what the Rabbis meant. Which, by the by, was the same thig that John Adams meant… --- Send in a voice message: https://podcasters.spotify.com/pod/show/plausibly-live/message

Britain's Parliament: Advanced a bill to ban local councils and public funded bodies like Universities fromimposing economic boycotts on countries of their choic.e. This: Is how Britain's secular so called “Zionist” youth movements reacted. They support BDS against Israel to uphold freedom of expression. They are Labur's Habinim Dror; Noam, the ‘Zionis't' Masorty youth and both ‘zionist' Netzer clubs for Liberal and reform youth. What: New Yorkers believed to be a matter for the border states has now become their problem. Illegal immigrants are overflowing into hotels, school gyms and playground and onto the sidewalks of Fifth Avenue. Hear how the concept of sanctuary city has become New York's boomerang. The city can no longer cope. The political dream to create permanent Democrat electorate gas misfired. The: N,Y Justice Reform act has transformed the iconic centre of Manhattan into a hive of' ‘free for all' crime. No money bail, felonies have become misdemeanas and pre trial detention is rair. The criminal; assurances surfice. Should: There be women Rabbis, and as the Psalms tell us, should we play music in our Synagogues? Walter's World invites ou to take part in this open discussion. Write to walter@israelnewstalkradio.com The : Political opposition has no mor ammunition left, so they turn to a smear campaign against our Prime Minister, by calling him an Iranian Spy A Favourable Press: For Sara Netanyahu but digs at her husband. Hear: Walter's remedy of how to curtail the antisemitic terror attacks in the western world. Also: When Walter was a beggar in the street and what he learned from it. And: A great lot more The Walter Bingham File 15AUG2023 - PODCAST

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse. Deuteronomy, and only Deuteronomy stipulates … over 20 times, centralized worship in what ultimately became Jerusalem. The Samaritans accepted this centralized approach but substitute Mt. Gerizim for Jerusalem. The Essenes rejected Jerusalem and its corrupt priests and power-brokers and moved to the desert to achieve spiritual purity. Finally the Rabbis ….. chose Yavneh and it's scholars… and we discuss.... Sefaria Source Sheet: https://www.sefaria.org/sheets/503844  Transcript on episode webpage: https://madlik.com/2023/08/09/next-year-in-yavneh/ 

Rabbis say "Mashiach is coming" To support this ministry financially, visit: https://www.oneplace.com/donate/549/29

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 2410 If a person had a very big problem to deal with and he was told that if he would accept what Hashem had given him with love, immediately that problem would disappear, he would have a very easy time accepting that problem. He would recognize the great benefit he is going to receive by responding with joy and it wouldn't even be a test for him. I read a story about a woman who worked to support her family, enabling her husband to learn Torah day and night. On one occasion, she had a month's worth of earnings in cash and put it in an envelope and asked her husband to deposit it in their bank account on the way to his kollel. That day there was a major rainstorm and on the way there the man slipped and fell. He quickly got up and continued on. When he finally arrived at the bank, he reached into his pocket to pull out the envelope, but to his dismay it wasn't there. His heart dropped. An entire month's worth of his wife's earnings and he had just lost it. He ran back to the place that he slipped to search for the envelope, but it was nowhere to be found. He was so broken over what had taken place and feared telling his wife about it. He knew his wife was an eshet chayil and would for sure accept it with emunah, but he still dreaded breaking that news to her. He worked up the courage to call her and told her what happened. She told him, “Don't worry, it could happen to anyone.” She encouraged him to go learn with peace of mind and everything would be okay. After she hung up the phone, she knew her husband was going to have a rough day, thinking about what he did. She knew he was going to come home ashamed later that evening. She decided she was going to remove any distress from her heart and instead think about how to make him not feel bad. She planned a very fancy dinner that night with their nicest dishes and she was going to make every effort for them to accept what happened with joy. Her husband came home that night looking very ashamed, but he immediately saw the festive atmosphere and his expression quickly changed. They sat and ate together, giving each other chizuk in emunah and they accepted that this is what Hashem wanted for them and they did it with love. At the end of that meal, there was a knock at the door. It was a man returning the envelope with all the money intact. They were both overjoyed! The wife had gone that day to put up a sign in the place that her husband told her he had slipped. She had her name and number on it and the finder actually knew who they were and brought it straight back to their house. When a certain noted rabbi heard this story, he said, “It was the zechut of them accepting with love that brought them back the money.” If we would know that accepting a problem takes away the problem, we would be so excited to accept it with love. Our great Rabbis have told us, when we accept our problems with love, we get something so much greater than that. Having our problem solved is a temporary worldly benefit. The Chofetz Chaim writes, when someone accepts with love what Hashem does to him, יתרומם עבור זה מדריגתו מאד מאד – his spiritual level soars to the greatest heights and לעתיד לבוא יהיה שולחנו שלם מכל טוב – in the Future World he will receive endless reward for it. That is a guarantee. It may also be true that problems in this world go away with the proper reaction, but for sure, one hundred percent, that reaction will earn a person the greatest rewards forever and ever.

Judaism claims to have an oral tradition that dates all the way back to Sinai. It includes teachings, interpretations, & rulings on every aspect of Torah. But did this come from Sinai or is it a much later addition invented by the rabbis after the destruction of the Temple? I'm glad you asked, because this is our topic in this week's 5 Minute Torah.

Our words have the power to change reality - for good and for bad. Use them wisely!~~~

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 1716 The Gemara tells us the first question a person will be asked after 120 is "נשאת ונתת באמונה?"- Did you act in your business dealings in good faith? Were you honest and straight? It's a test that we're confronted with on a daily basis. It's not a coincidence that Chazal use the word emunah to describe a person being honest in business, because to do what's right requires a tremendous amount of emunah to know Hashem is the one providing, and that a person will only gain by following halacha. So many times it will appear that by cutting corners we'll be gaining. But that's all part of the test. If we stay strong and turn away from the immediate gains to do what's right, we'll gain much more in this world and the Next. The Shulchan Aruch in Choshen Mishpat, (204:7) rules regarding a person who verbally agrees to make a deal, even if no funds are exchanged and no contracts are made, it is correct and proper for him to stand by his word. One who reneges on his word is called a מחוסר אמנה – someone who is untrustworthy and the Rabbis are displeased with his actions. It's very hard to stand by a verbal agreement when other opportunities present themselves that are more lucrative. But if the person will adhere to the halacha, in the long run, he'll never lose. We won't always see the connection between being honest and success. In fact, very often it will appear that we lose as a result of our honesty. It may take a month, it may take a year, but Hashem will ensure a person doesn't lose anything by following halacha. When we do see immediate connections between our deeds, choosing correctly and having success, it gives us chizuk for the times that we don't see it. A man told me his facility was booked by a small boys' camp for one afternoon, and he received a phone call from a girls' camp asking if they could come for the same time slot. He asked the girls' camp if they could come another day, but they said they couldn't. The girls' camp had 130 people coming while the first camp had about 40. It would be more than triple the business for him to take the girls' camp. He called back the first camp and asked if they had any flexibility in their scheduling, mentioning that there was a potential customer who would also want that time slot. They said, no, they did not have flexibility. So he told them, “No problem, my word is my word. We'll see you tomorrow.” And he told the second camp, “Sorry, there's no availability.” Then the second camp asked him, “What time is that other camp leaving?” He said, “At the end of the day, at 4:00 when camps are over.” They then said they decided they would make it a late night and come at 4:00. He was so excited. If he would have gone back on his word and told the first camp they couldn't come anymore, he would have lost out on all that business. But by being straight, he ended up getting both of them. The sefer Vaveh HaAmudim told a story of a Jew who lives in Israel, who we'll call Reuven, who borrowed a lot of money to marry off his daughter. He had no idea how he was going to pay it all back. His friend told him to go to America and collect funds from people who would be happy to assist him with the great mitzvah of hachnasat kallah. Someone arranged for him to stay by the home of a man who loved having guests who came from Israel. During Reuven's stay, there was another individual there who was also collecting for his needs. Reuven was set up with a driver who took collectors around to people who they knew would give. This driver did this as a service to help people who were not familiar with the area, but he also charged a fee, a small percentage of the money collected. One night, this driver was driving Reuven and two other people around and he stopped in front of the home of a wealthy man. He said, “This man gives very generously, but if he knows you're being driven around by someone like me, he won't give you anything.” Reuven said, “I'm sorry, I'm not going to lie no matter what.” The other two people in the car said, “Well, please let us go first. Don't ruin it for us.” They came out with $500 checks each. And then Reuven went in. The first question he was asked was how did he get there? Reuven didn't answer. The wealthy man told him, “If you don't tell me how you got here, I'm not giving you anything.” Reuven refused to lie and he walked out of there with nothing. $500 would have been a lot of money for him, and it was so easy for him to lie, but he knew he didn't have to be dishonest to get money. The very same night, when he returned to his host, the other individual staying there said he was at the home of a different wealthy man who gave him $500 and told him to please give out another $500 to someone that he knows is in need. He said, “Here, I'm giving it to you.” Reuven was so happy to see how Hashem immediately gave him the money that he gave up to be honest. Hashem sees everything we do. He's hoping, Kavayachol, that we make the right decisions so that He could shower us with blessings, both in this world and the Next.

Recording Available Via Telephone Dial: (605) 475-4799 | Access ID: 840886# | Reference #: 1693 I received an email from someone expressing her feelings when, in her opinion, she failed her test in emunah and bitachon . Those same feelings are shared by many people, and we have to know how to deal with them. She wrote: I have been working on the Shaar HaBitachon for over a year and a half. I spend time every day hearing about it and thinking about it and I really thought I had it. I smile at traffic, I see Hashem's hand in my blessings, I rely on Hashem for parking spots and I'm always saying Baruch Hashem. And I'm really an excellent preacher. This week I had a very big test and, though I have been studying for a year and a half, I think I got a 20 on it. I gave myself 10 points for knowing Hashem runs the world and 10 more points for knowing that once we picked the best doctor we had done our hishtadlut and so I didn't second guess him, even though complications arose. But I'm so worried. I can't find that calm reliance I thought I had. I'm so scared, which means I have a lack of bitachon, which means I don't get the guarantee of bitachon. And on top of worrying and being scared, I'm upset at myself over my failure. What a mess. I know having real bitachon requires a lot of work, but I've always been such a good student. I've been working so hard on it. I can't get myself to be happy. I can't thank Hashem for my worries, although I'm trying very hard to. I talk the talk but I can't walk the walk. Is my grade accurate? That was the end of the email. A man I know called me with the same feelings when he was given the biggest challenge of his life this past month. He was given a negative report by a doctor that every person hopes he'll never have to hear. He said he thought he had so much emunah, he thought he would be able to handle anything, but he totally fell apart. He felt like he had no emunah and everything he ever learned went totally out the window. I told him, just because you didn't initially react like the greatest Rabbis of all time, doesn't mean that you don't have emunah. When hearing negative news, some people are able to accept the will of Hashem after an hour, some after a day, some after a week and some after months. But the common denominator for all of them is the emunah that they have inside of them which gives them that ability. Getting down on ourselves that we don't have emunah is a ploy of the yetzer hara to get us depressed. Every person who has been working on emunah has so much of it stored inside of him. It just takes time to come out. This man called me back a couple of weeks later and said he had never been so strong in emunah in his entire life. The emunah kicked in in full capacity. “Don't get me wrong,” he continued, “I still have my ups and downs, but it's definitely my emunah that's keeping me going. He then told me about an episode that he had and the course of action which he took that helped him immensely. Once he was diagnosed, he got an appointment with one of the top doctors in the country in that field. After consulting with him and testing and getting a surgery done, the doctor then said, “I was wrong. This never happened to me before, but your sickness is in a different part of your anatomy. You'll have to go to a different specialist to handle it.” This meant a whole new set of tests, new doctors, new hospitals. But he started once again from scratch and made a new hishtadlut . And then he ran out of steam being bounced around from person to person, continually having to give his information. He felt he couldn't handle it anymore. He told his wife, instead of spending the next day on the phone with physicians, like he has been accustomed to doing, he needs to go to shul and talk to Hashem. So he went into a private room in a shul and cried to Hashem for hours. He said, “Hashem, You have shown me how nobody knows anything. We are all helpless and completely in Your hands. Instead of analyzing every word of every doctor, which is just too much for me to bear, I'm going to continue making a good hishtadlut , but I'm giving over the mental work to You. After his heartfelt tears and recognition of Hashem's control, he was a new man, ready for anything that could possibly come his way. Emunah is never an all or nothing endeavor, it's a slow and steady process. The knowledge begins in our brain, but has to travel to our heart. Rav Yechezkel Levinstein once said, the distance between the brain and the heart is about 50 cm, but to take an idea from the brain and to penetrate the heart and truly feel it, could take 50 years. The woman who wrote that email probably scored a great mark on her emunah test. For not responding immediately with emunah, I would take off about 5 points. It takes time to kick in, but it is there, and it will. We need to keep working on our emunah on a daily basis. Every little bit helps and every little bit is cherished by Hashem and will be rewarded greatly.

The focus of this year's Mattot-Massei teaching is exile. How is it that the Rabbis link these portions to the topic of exile? What is the essence of exile? What can we learn from the topics in these portions about thriving in exile? Mattot-Massei 2023:  Vimeo | YouTube To download resources, right-click the PDF file and save. […] The post Spiritual Seasons – Mattot-Massei 2023 appeared first on Beth Tikkun Messianic Congregation.

In today's Talmud pages, Gittin 59 and 60, the Rabbis ask if we can produce a torah portion by portion, in order to make it easier for a child to learn, or whether it must be produced in full. Hudson Leibovitz joins us to discuss how he best learned, piece by piece or all at once, and tells us his favorite portion of the Torah. Is there a better way to teach our children? Listen and find out. Like the show? Subscribe to our weekly newsletter. Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is a Tablet Studios production. The show is hosted by Liel Leibovitz, and is produced and edited by Darone Ruskay, Quinn Waller and Elie Bleier. Our team also includes Stephanie Butnick, Josh Kross, Robert Scaramuccia, and Tanya Singer.  Check out all of Tablet's podcasts at tabletmag.com/podcasts.

Early Judaism is often described as the religion of the book par excellence—a movement built around the study of the Bible and steeped in a culture of sacred bookishness that evolved from an unrelenting focus on a canonical text.  But in The Closed Book: How the Rabbis Taught the Jews (Not) to Read the Bible (Princeton University Press, 2023), Dr. Rebecca Scharbach Wollenberg argues that Jews didn't truly embrace the biblical text until nearly a thousand years after the Bible was first canonized. She tells the story of the intervening centuries during which even rabbis seldom opened a Bible and many rabbinic authorities remained deeply ambivalent about the biblical text as a source of sacred knowledge. Dr. Wollenberg shows that, in place of the biblical text, early Jewish thinkers embraced a form of biblical revelation that has now largely disappeared from practice. Somewhere between the fixed transcripts of the biblical Written Torah and the fluid traditions of the rabbinic Oral Torah, a third category of revelation was imagined by these rabbinic thinkers. In this “third Torah,” memorized spoken formulas of the biblical tradition came to be envisioned as a distinct version of the biblical revelation. And it was believed that this living tradition of recitation passed down by human mouths, unbound by the limitations of written text, provided a fuller and more authentic witness to the scriptural revelation at Sinai. In this way, early rabbinic authorities were able to leverage the idea of biblical revelation while quarantining the biblical text itself from communal life. The result is a revealing reinterpretation of “the people of the book” before they became people of the book. This interview was conducted by Dr. Miranda Melcher whose doctoral work focused on post-conflict military integration, understanding treaty negotiation and implementation in civil war contexts, with qualitative analysis of the Angolan and Mozambican civil wars. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***Chacham Ovadia Yoseph brings down in the 2nd Chapter of his masterpiece publication ‘Tahart HaBayit', that ladies preferably should go to a female physician, and especially so where the female doctor is equal in skill to a local male doctor. In fact, Chacham Ovadia Yoseph stands among many Poskim whom are very strict on this subject. But in the event a woman must visit a male doctor, she all the more so must make sure to behave modestly and with humility. The Shevet HaLevi (Rav Shmuel Halevi Wosner) writes that she must not be flirtatious, and that she must maintain her dignity when visiting a male doctor.It should be pointed out that the laws of Yichud apply to a doctor as well. So under the general rule of Yichud, it would not be permissible for a male doctor to be alone in an examining room with a female patient. However, as we discussed in previous Halachot, there are ways around this problem. It is permissible for them to be alone in the room, if the door is unlocked and it's known that a nurse can walk in at any moment. It's also permissible for them to be alone under the leniency known as Ba'Ala Ba'Ir, which is when the lady's husband is nearby in town and can come at any time as well.Now, the premise of Ba'Ala Ba'Ir is based on the close proximity of the husband, thereby preventing any impropriety for fear that the husband can come to her at any moment. So many ask if this leniency really applies in the case of a doctor's visit, for the husband gave prior consent, and she may claim that she had permission to be alone with the physician. The Rabbis however are lenient in this regard, and the leniency of Ba'Ala Ba'Ir would still be applicable.It must be reiterated that the examining room door remain unlocked in all instances where a lady is alone with a male physician. Furthermore, the lady must be careful and follow the laws of modesty and Tzineeut. And lastly, if available, a lady should visit with a female doctor, but she may go to a male doctor if he is further advanced in his skills and expertise.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***The Mishna in Kidushin, on the topic of Yichud, says that a man is not allowed to seclude himself with two women [listen to the audio clip for the exact quote]. When the Mishna said two women it meant even more than two women, meaning one man would not be allowed to be secluded with even 100 women. It's prohibited for it might lead to transgression and sin. That is the way Rambam learns, and that is the way Rav Chida learns. And that is also the opinion of the Ben Ish Chai. So, this restriction prohibiting one man from being secluded with 2 or more women is a restriction DeRabannan (from the Rabbinate.) So then the question is asked about a male teacher in a girl's school. Seemingly, based on the above restriction, there would be a problem for a male teacher to teach an all girls class. Is there a way to get around this ruling on Yichud? The Chachamim give a variety of conditions as follows, whereby following any one of them would then permit a male teacher to be in such a classroom. 1) If the door to the classroom is ajar or fully open, it is then permissible for a male teacher to be alone among a classroom of girls based on the fact that that people can walk in and out as they wish. Under such a condition, we wouldn't be suspect of any improprieties.2) If the door to the classroom is not locked, it also then permissible for the male teacher to be among the room of girls. For that matter, the condition also permits seclusion if there is no lock on the door at all. Here too, we would not be suspicious of any inappropriate activity that might lead to sin.3) If the teacher's wife is in the classroom, the Gemara then says that his wife's presence protects him against transgression, and he would be able to be alone with the girls in the class with the door closed and locked. Now, we said above in condition #3, that a wife's presence protects her husband from transgression, and he may then be in the classroom of girls. So the question was asked if his mother's presence would protect him as well. On this, there is a great Machloket amongst the Acharonim. Rav Chayim Palachi says this principal also applies to the mother, but Rav Chida says it does not. So what is the Halacha? According to Rav Moshe Feinstein, since the rule of prohibiting man from being secluded with 2 or more women is DeRabannan, we are therefore lenient and apply this condition to the mother as well. The mother's presence in the room does protect the son, and he may then be alone in a classroom among girls. To review. Based on a rule from the Torah, a man is not allowed to be secluded with one lady. Based on the Rabbinate, for Sephardim, a man may not even be secluded with 2 ladies or more, even as much as one hundred ladies. (Ashkenazim should ask their Rabbis as their laws vary.) If a man is giving a class to ladies, he has some methods and conditions whereby he can be alone with the them and not violate the laws of Yichud. He is OK if the door to the room does not have a lock. He is OK if he leaves the door open, or unlocked. And he is OK if either his wife or mother is in the room.

Today's daf is sponsored by the Hadran Women of Long Island in loving memory of Professor Gene Moshe Schramm, Yochanan Moshe ben Meir v'Rivka. "Beloved father of our friend and co-learner Deena Rabinovitch. May our learning be a zechut for him. תהא נשמתו צרורה בצרור החיים" If one lives in Israel and sells a slave to someone outside of Israel, the slave goes free. Why does the buyer get penalized? If a slave runs away from his master who was living abroad to live in Israel, we force the master to free the slave in order to allow the slave to keep the mitzvot that are dependent on living in Israel. Rabbi Achai b'Rabbi Yoshaya derives in from the verse in Devarim 23:16 "lo tasgir eved el adonav."  The Gemara brings three other interpretations of this verse. Redeeming captives, sifrei Torah, mezuzot, and tefillin for more than they are worth are forbidden because of tikkun olam. What are the reasons given for this takana? The daughters of Rav Nachman were considered to be very righteous as they would stir a pot on the fire with their bare hands and not get burned. Rav Illish was taken into captivity with them and when he received a premonition from birds that he should escape, he thought to take them with him, but first wanted to check that they were really righteous. After eavesdropping on their conversation in the bathroom, he realized they were not righteous at all and therefore did not bring them with him to escape and accused them of engaging in witchcraft. Can one read from a Torah  written by a gentile or found in the possession of a gentile? The Rabbis instituted a takana that if a man divorces his wife due to suspicions about her promiscuous behavior or because of a vow she made, he is unable to remarry her. Does this depend on what type of vow she took?

EP. 48 Rabbi Denise EgerSpiritual Leader | Social Activist | AuthorIn celebration of Pride Month, Margie talks with her longtime friend and rabbi, renowned activist and leader, Rabbi Denise L. Eger, who has been at the forefront of the fight for LGBTQ equality for decades. Rabbi Eger is the founding rabbi of Congregation Kol Ami, West Hollywood's Reform Synagogue and was the first openly LGBTQ person to be President of the Central Conference of American Rabbis. She was a founding President of the Lesbian, Gay, & Bisexual Interfaith Clergy Association and the first woman to be elected President of the Southern California Board of Rabbis.Rabbi Eger officiated the first legal wedding for a lesbian couple in California. Among her many honors, in October 2011, Rabbi Eger was named a GLBT Icon for her long history of activism and service for Gay and Lesbian History Month by the Equality Forum.Margie and Rabbi Eger talk about how we have a choice in life to submit or rise up. Denise recalls her childhood, growing up with older parents in the South where many places excluded Jews, and shares a haunting memory of the Klu Klux Klan walking down Memphis streets. Rabbi Eger was ordained in 1988 during the AIDS crisis.  She and Margie discuss the challenges of being a Rabbi during that time with so many young gay boys dying and how she and others dealt with all the loss. They cover “The 7 Principles for Living Bravely,” Rabbi Eger's new book which she co-wrote with her colleague, Reverend Neil Thomas - Mourning, Truth, Rest, Love, Prayer, Joy and Hope.  The podcast is filled with hope on how to live fully with empathy during this stressful time of divisive politics where there are threats to marriage equality, attacks on reproduction healthcare and the dehumanization of transgender people, ending with the ever present question - How we can all help to make this a better world a better place? One relationship at a time.Insta @rabbideniseeger  Fb @Deniseeger and @Rabbi Denise L Eger and @7principlesforlivingbravely Rabbi Eger is a 3-time author whose latest book is co-authored with Rev. Dr. Neil G. Thomas, "7 Priniciples for Living Bravely" a book of of interfaith spiritual principles that helps us weather the storms of adversity.  Look for it on Amazon or your local bookstore.