Podcasts about rabbis

The braita initially listed two items offered on the altar that do not require salting: wood and blood. However, the Gemara notes a difficulty: this braita appears to follow the position of Rebbi, yet Rebbi himself maintains that blood does require salting. Consequently, the Gemara emends the text, removing "wood" and replacing it with libations (wine). To support this, a second braita is cited which lists wine, blood, wood, and incense as exempt from salting. Yet, this proof-text presents its own challenge, as it aligns neither with Rebbi (who requires salting for blood) nor with the Rabbis (who require it for incense). Ultimately, the Gemara concludes that this braita follows Rabbi Yishmael the son of Rabbi Yochanan ben Beroka, who uses a different categorization based on the characteristics of a mincha (meal offering) to determine which items require salt. A further challenge on the braita quoted in Menachot 20a is raised. The braita implies that blood is excluded from salting only because of a specific scriptural derivation (drasha). However, according to Zeiri, if blood is salted, it becomes disqualified for use on the altar regardless; if so, why is a drasha necessary to exclude it? To resolve this, the Gemara distinguishes between two levels of salting: a small amount of salt, which might not disqualify the blood but is still excluded by the verse, and a large amount, which renders the blood physically unfit for the altar. This leads to a discussion regarding the status of salted or coagulated blood: is it still considered "blood" enough to be valid for the altar, and conversely, does the prohibition against eating blood still apply to it? A braita is then introduced expounding on the biblical verses regarding salting to derive various procedural laws. These include the type of salt required, the quantity ushttps://five.libsyn.com/showed, and the specific method of application. Another braita clarifies the legal status of salt found in the sanctuary: if salt is found directly on a sacrificial limb, it is considered sanctified and subject to the laws of meila (misappropriation of sacred property). However, if the salt is found on the altar's ramp or on the roof of the altar itself, it does not carry this sanctity. A Mishna in Shekalim states that the rabbis allowed the kohanim to benefit from the salt of the Temple. Shmuel explains that this permission applies only to the kohanim's offerings and not for eating. The Gemara analyzes whether Shmuel meant that salt is permitted only for the actual sacrifice on the altar but forbidden for the meat the kohanim eat, or if it is permitted for seasoning their sacrificial meat but forbidden for use with non-sacred food. The Gemara initially concludes that since the kohanim were even permitted to use Temple salt for tanning animal hides, they must certainly be allowed to use it to season the holy meat they consume. Under this view, Shmuel's restriction only excludes using the salt for personal, non-sacred food. This is further supported by the logic that if even an Israelite's sacrifice is salted with Temple salt, a kohen's sacrifice surely would be as well, meaning the court's special decree must have addressed something else. However, Rav Mordechai suggests an alternative reading that could reinstate the first possibility: that the court permitted salt only for the actual sacrifice on the altar but forbade it for the meat the kohanim eat. He explains that the Mishna's decree was specifically necessary to account for the position of Ben Buchri, as will be explained further on.

The dispute between the Rabbis and Rabbi Shimon on whether pouring of the oil of a meal offering requires a kohen is based on different ways of interpreting the verses in Vayikra 2:1-2. The Rabbis maintain that the requirement for a kohen is only mentioned from the act of scooping, or kemitza, allowing a non-kohen to handle the pouring and mixing of the oil. Rabbi Shimon, however, views the connective language in the verse as a link that binds the entire process together, necessitating a kohen for every stage. At first the Gemara suggested that Rabbi Shimon's reasoning was based on "a phrase can relate to both the upcoming and previous action," but after showing that in a different issue, Rabbi Shimon did not employ that principle, they explain the "vav"("and") connects the previous section to the kohen. Rav explains that if the words torah and chukka appear in a verse, that signifies that a failure to perform a detail exactly as described invalidates the entire offering. Through a series of challenges involving the nazir, the metzora, and the service of Yom Kippur, the Gemara refines this: if either term is employed, it indicates it is an essential detail. However, after raising a difficulty from all sacrifices, Rav's statement is further refined: the term chukka is the primary indicator of indispensability, whereas torah on its own is not. Repetition serves as another marker of necessity in the eyes of Rav, who argues that when the Torah returns to a subject multiple times, it is to emphasize that the detail is essential. This leads to a clash with Shmuel about whether or not is it essential that the scooping (kemitza) be performed by hand. Rav considers the method essential because it is repeated in the context of the Tabernacle's inauguration. Shmuel, however, holds that a one-time historical event is not a binding source for future generations. A difficulty is raised against the principle of Rav that if something is repeated, it is indispensable, as the act of hagasha, bringing the mincha offering to the Altar, is repeated and yet is listed in the Mishna as not essential. The Gemara responds by explaining that the second mention is needed for a different purpose – to pinpoint the exact location on the Altar where the mincha offering is to be brought.

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

The dispute between the Rabbis and Rabbi Shimon on whether pouring of the oil of a meal offering requires a kohen is based on different ways of interpreting the verses in Vayikra 2:1-2. The Rabbis maintain that the requirement for a kohen is only mentioned from the act of scooping, or kemitza, allowing a non-kohen to handle the pouring and mixing of the oil. Rabbi Shimon, however, views the connective language in the verse as a link that binds the entire process together, necessitating a kohen for every stage. At first the Gemara suggested that Rabbi Shimon's reasoning was based on "a phrase can relate to both the upcoming and previous action," but after showing that in a different issue, Rabbi Shimon did not employ that principle, they explain the "vav"("and") connects the previous section to the kohen. Rav explains that if the words torah and chukka appear in a verse, that signifies that a failure to perform a detail exactly as described invalidates the entire offering. Through a series of challenges involving the nazir, the metzora, and the service of Yom Kippur, the Gemara refines this: if either term is employed, it indicates it is an essential detail. However, after raising a difficulty from all sacrifices, Rav's statement is further refined: the term chukka is the primary indicator of indispensability, whereas torah on its own is not. Repetition serves as another marker of necessity in the eyes of Rav, who argues that when the Torah returns to a subject multiple times, it is to emphasize that the detail is essential. This leads to a clash with Shmuel about whether or not is it essential that the scooping (kemitza) be performed by hand. Rav considers the method essential because it is repeated in the context of the Tabernacle's inauguration. Shmuel, however, holds that a one-time historical event is not a binding source for future generations. A difficulty is raised against the principle of Rav that if something is repeated, it is indispensable, as the act of hagasha, bringing the mincha offering to the Altar, is repeated and yet is listed in the Mishna as not essential. The Gemara responds by explaining that the second mention is needed for a different purpose – to pinpoint the exact location on the Altar where the mincha offering is to be brought.

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) writes that the text of the Kaddish prayer was likely written by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") during the first years of the Second Commonwealth. This prayer expresses the wish that G-d's Name should be glorified and become known throughout the world. The destruction of the first Bet Ha'mikdash marked a grave Hilul Hashem – desecration of G-d's Name – and so when Jews returned to their land and began rebuilding the Temple, the Rabbis composed this special prayer that the glory of G-d's Name should be restored. The Yalkut Yosef (Hebrew edition) notes that this theory might be supported by the Gemara's comment (Berachot 33a) that our prayers and blessings were written by the Ansheh Kenesset Ha'gedola. However, as noted by Rav Yisrael Bitan, the Gemara did not specifically mention Kaddish, and thus this proof is not conclusive. In any event, this is the opinion followed also by Rav Shlomo of Worms (Germany, d. 1096), in his Siddur. He explains that after seventy years in Babylonian exile, the Jews' primary language was Aramaic, instead of Hebrew, and for this reason the Kaddish text was written in Aramaic. A different view is presented by the Orhot Haim (Rav Aharon of Lunel, late 13 th -early 14 th century), who maintained that the Kaddish text was written several generations later, by the Tanna'im. The unique significance of the Kaddish prayer, and its precious value, is clearly expressed in several passages in the Gemara. In Masechet Berachot (3a), the Gemara tells that Rabbi Yossi was once traveling and stopped to pray in one of the ruins of Jerusalem. While he was there, he heard a voice weeping and lamenting, "Woe unto the children because of whose iniquities I destroyed My home, burned My sanctuary, and exiled them among the nations." Afterward, he was informed by Eliyahu the Prophet that this cry is sounded three times each day. However, Eliyahu added, when Jews assemble in synagogues and study halls and pronounce in Kaddish, "Yeheh Shemeh," the Almighty "nods His head," so-to-speak, and regrets having driven the Jewish People into exile. The Kaddish recitation thus arouses G-d's love and compassion, and brings the final redemption closer. Moreover, the Gemara teaches in Masechet Shabbat (119b) that if one answers "Yeheh Shemeh Rabba" with all his might, harsh decrees that were issued against him are rescinded. And the Gemara states in Masechet Sota (49a) that since the destruction of the Bet Ha'mikdash, the world's condition has been increasingly worsening, yet the world survives in the merit of "Kiddusha De'sidra" and the Kaddish recited after Torah study. ("Kiddusha De'sidra" refers to the section known to us as "U'ba Le'sion," when we cite several verses followed by their Aramaic translation.) Rav Amram Gaon (9 th century) tells that Rabbi Yishmael was once shown by an angel the horrific tragedies that were decreed to befall the Jewish People. The angel explained that new decrees are issued against the Jews every day, but these decrees are left unfulfilled in the merit of the Jews' recitation of "Yeheh Shemeh Rabba." There was once a member of our community who suffered a stroke, and the family, who heard of the great power of Kaddish to annul harsh decrees, brought a Minyan to the rehabilitation center. They prayed there with the patient, ensuring to have special Kavana (concentration) when responding "Yeheh Shemeh Rabba." The patient quickly recovered, returned to work, and lived for many years – a clear demonstration of the special power of Kaddish.

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

#433> King Henry VIII and the Rabbis (with Jerry Rabow)> To purchase the book: https://amzn.to/46c163w> This episode of the podcast is sponsored by Together Forever: Torah Strategies to Make Marriage Work by Roy and Leah Neuberger, published by Mosaica Press.  To purchase the book: https://mosaicapress.com/product/together-forever/?sld=seforimchatter. Use code CHATTER for 15% off> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

Warnings of Earthquake Judgments (1) (Audio) David Eells, 1/25/26 I'm going to talk to you today about many warnings about earthquakes that have been prophesied to come to America. Some of these are old, and some are recent, which confirms them because God is still speaking through His prophets. God warns ahead so that many get the warning. If it was immediately fulfilled it wouldn't be a warning. He has been patient and very merciful towards people.  A recent earthquake with a magnitude of 6.0 struck off the coast of Oregon at 7:25 p.m. PT on January 15, 2026, according to preliminary data. The quake occurred offshore at a shallow depth of about 7 km, which is why it was widely felt across western Oregon and coastal communities. No tsunami warnings were issued by the National Tsunami Warning Center, which is part of the National Oceanic and Atmospheric Administration (NOAA). Early reports indicate the epicenter was well offshore, but shallow quakes travel far — and fast. If you felt shaking, swaying, or a sudden jolt, you're not alone. The offshore area near the Oregon–California border is part of a seismically active region where earthquakes occur regularly due to the interaction between tectonic plates along the Cascadia Subduction Zone. Most earthquakes in this area occur offshore and are often not felt on land, though larger events have the potential to be widely felt along the Pacific Northwest coast. (This 6.0 quake, which happened very near a fault line, is a precursor to a much larger earthquake.) https://x.com/JosetteCaruso_/status/2012012701334024207?s=20 https://x.com/KristyTallman/status/2012057788932112687?s=20 It seems the Lord is blessing America to undo the damage done by liberals, who also have pushed the Land for Peace upon Israel, for which God said He would judge the US with earthquakes. It seems He is judging the liberals' rebellion against law and government. I believe the Lord told me that we are seeing spiritual earthquakes happening. We are certainly seeing spiritual shifts and separations of the earth here, a polarization of left from right. A clear separation of radical left from what is right. The Lord has shown us that He can fulfill prophetic dreams, visions, and prophecies in a physical or spiritual way (and sometimes both), depending on the actions of His people. Considering His mercy and grace being shown toward America, are we still going to see great physical quakes judging America? We are seeing tremendous precursors of earthquakes come and miraculously go as if by God's hand. He is still telling us He is going to judge apostate Christianity in America, bringing them into Babylonish captivity. Are these precursors being put down to show God's mercy once more, or are they a warning to pray against coming quakes? We saw massive riots and demonstrations on the East Coast in DC and the West Coast in Portland during and then following the inauguration. In the last several months, we've seen protests and riots against ICE, the National Guard, and other law enforcement in Los Angeles, Austin, Chicago, Dallas, New York City, Minneapolis, and other cities. These could be symptoms of the spiritual earthquakes. Are the physical quakes still coming, or will both be true? This event has been considered in the past as a potential warning of a POSSIBLE pending large earthquake on the west coast. Now, let me share with you some revelations the Lord has given concerning these earthquakes.     More Shaking and Tsunami to Come for Russia and Japan and then for California     8/3/25 Alison Pound (David's notes in red)   The Lord says: The ring of fire is erupting. One side has gone off. The other side, where California is, will react to the Russian side. Do you remember, I will shake the earth like a cottage. (A cottage has a flat floor, walls and a roof) Think of how big the Earth is. Then think of Me shaking it. One side goes down, the other side goes up. Then it is the turn of the first side to go up, whilst the other side goes down. There was no breakage, no land fell off into the sea on the Russian side. But when the Californian side reacts to the Russian side shaking, the land will break up, and a chunk will fall into the sea. Everyone will be able to see this chunk sticking up at the cracked edge and submerged under the sea at the outer sea edge. Keep watch. The shaking on the Russian side has not ended. There will be more before the other side reacts. On the Japan and Russia coastlines, there will be another tsunami. This will be most devastating. It will happen first, and then the shaking will begin on the US coastline. Alaska will not be devastated at this time. But the Japan tsunami and the Russia shaking will set off the other side of the ring of fire. No, this is not a tribulation quake. These are the birth pangs. They lead up to the tribulation. The tribulation begins in America after WWIII, when she is bombed. Then, in a series of events, the World Order will be brought down hard upon the whole earth. (The present day prosperity of NESARA/GESARA under Trump's administration will be reversed as we can clearly see in Revelation chapters 12 and 13.) A moment of triumph for satan. A moment is all I will grant him. To wear out the saints. The earthquakes will not stop when the tribulation begins. It will not be like that. Volcanic eruptions will continue. Weather events, tornadoes, hurricanes, floods, famines, plagues. But in all of this, I Am with you! TO HIS CHOSEN: You are Mine! Psalm 91. It will not come near to you. I will not allow it. I will preserve My beloved. All of My precious ones. Only those who have not prepared themselves by drawing near to the throne of Grace will be taken out of the way in those days. Sleep (death) will be a merciful act of God in those days. Isaiah 24:19 The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. 20 The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again.   To Whom it was Given to Hurt the Earth and Sea 01/04/26 Alison Pound Revelation 7:2   Thursday 1st January 2026 I Am about to visit Japan. And then California also. Everything I told you I would do, I will do to them. I Am about to do it. I told you. My true prophets will know because I will tell them. Just before I do it, I will tell them. I will say to them, it is time. I will tell them to brace for impact. Because you, and they, will feel the impact of what I Am going to do. The shaking and the destruction of the earth and the people in those places will be immense. Shocking. It will be all that the survivors around the earth can talk about for a long time. That is, when they start talking. Because when this happens, at first, they will not talk. The shock will hit them. Some will then shake their fists in the air and will no longer follow Me. These ones did not know Me at all well before. But others will turn to Me in a big way. Prepare for this. Many will want to talk about Me suddenly. They will have questions. They will want to get right with Me. And My hand of mercy will be outstretched to these. Be ready to speak. Donald Trump is going. He will go shortly after California goes. And California is about to go. The seabed is in turmoil. Out of California, the underwater volcanoes are coming to life. Angels have been sent to command them to erupt. Angels are My messengers. They put My judgments into action. Remember the scrolls and the decrees? (The Book of Revelation, see below) Keep watching and waiting. When you see that Japan has had a magnitude 8 earthquake, a tsunami will follow. Then you will know California is next. The shaking will shift tectonic plates. I will shake the earth like a cottage. I have not told you this before, but this earthquake, the one that takes out California, will be felt further away than any earthquake before it. Other volcanoes in the vicinity will also erupt. Remember, I told you to keep an eye on the ring of fire? This is the time. This is the time when shipping will be interrupted and new paths will be found for the ships in order to bypass the volcanic activity. [In 2012 the Lord spoke about this, but I just did not understand at the time. He said: Way below the earth's crust, there will be a disturbance far greater than any before. Out upon the waters of the Pacific, there is going to be a disturbance that comes from far below. Shipping will be lost at this time. There will become an area that must now be avoided.] The Earth will never be the same again after this. Many, many sea creatures will die and will be washing up on far shores. This will go on for months. Dear one, this will be a terrible time for the people of the earth. Very trying. But incredibly, the wicked will continue to be wicked. It will be like they think time is short and they must get a whole lot more wickedness in before they go. Their hearts will harden, if that were at all possible. And although I Am in judgment mode and I Am very angry, I will be very controlled and perfect in all My judgments. You will have access to Me at all times. I will not be like the angry father here on earth who does not want to talk to anyone when he is in his angry mode. I do not want you to keep away from Me. But draw near and remain. This is the only way. Revelation 7:1 And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. 2 And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea,   California! This is What is Going to Happen 6/23/22 McKana Isaiah 24:20-21(KJV) 20. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. 21. And it shall come to pass in that day, that the LORD shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. Considering the impending grave danger and catastrophe coming shortly, there is not enough warning to alarm and prepare the people in the regions. The imminent danger is not localized to a specific place or region. From what the Lord revealed to many of us, the nature and intensity might vary but the East, the West, the North, the South and the Center are in the same prophesied calamities of the judgment hands of Almighty God. The Lord has shown me in dreams and visions, over eight times, what is coming to California. The revelations given were: 1. Swarms of earthquakes in the ring of fire, two times. 2. A big earthquake in the region of California, many times. 3. Buildings in Los Angeles rattle, give off and crumble to the ground like dust. 4. Buildings all the way down the mountain range of the west coast rattle and crumble like the side of a mountain crumbling and falling off to the ground. 5. The land under the Pacific Ocean moves to the East, Northeast, and towards the East Coast. 6. The land from the floor of the Pacific Ocean moves, climbs over the coastline, and crumbles, bringing total destruction. 7. The land moving from the floor of the ocean, over the coastline, cracks the land along the fault line and breaks off the land to throw it down to the ocean. I have seen this in a vision which looked like “real action.” From these visions, dreams, and revelations, this is what is going to happen to California. There will be wide, big swarms of earthquakes along the ring of fire, under the ocean, on the coastline of North and South America, East of Australia, East of the small islands in the Pacific, East of the Philippines, East of China, Japan, Russia, and South of the land and coast of Alaska. This earthquake will bring about the movements of the floor of the ocean. The land of the floor of the Pacific Ocean, east [she means west] of California and Oregon, will move towards the East Coast. One part of the floor of the Pacific Ocean moves to the East and then to the northeast to be submerged under the land on the floor, subducted. The next part of the land from the floor of the Pacific Ocean, South and adjacent to the first one, will move towards the East Coast. It will climb over the East (West) Coast of California. It will crumble and fall back to the floor and will ultimately break off the East (West) Coast of California along the San Andria fault line. This land movement and the shaking, so big, will bring a big tsunami to go further East and inundate the inland. All, what I have seen.   One of the visions below will give a short glimpse of what is befalling California.   California Earthquake-Last Warning (Vision of October 15, 2017. 1:30 AM and 4:00 AM)  I see chairs and tables being pushed. A few, finely dressed people are pushing a whole set of tables and chairs as they are together, quarter of a football size, all at once, row after row. They are pushing them first to the East, then to the North and push them all to store them in a house, big auditorium-like setting. One group is pushing the set of tables and chairs to the North-East and storing them in the same way. They pushed it over a high cliff like stairs. After they are done, the whole stairs made of stone collapsed and sank to the ground, crumbling. I turned to the right, and a row of high-rise buildings was crumbling like the side of a mountain, falling to the ground with the dust cloud and debris falling to the ground. I looked far to the North. There is a range of mountain buildings. The buildings look resting on a small but very long range of hills. They started crumbling from the North down South. I started screaming loud “Sound the alarm, warn them, tell them!” to the station on the left, but it is too late. No alarm, no warning, no escape. The whole row after row of the buildings along the mountain range collapsed and fell to the ground with so many people in them. No warning, no time to escape, all gone. I held my head and started crying, screaming and shouting, then I woke up. Then at 4:00 AM, I saw another dream, the same region, first a standing metallic pole, a wave from the pole to the West and from the pole to the North. It is an Earthquake with the poll, Epicenter, close to and in the middle of the range of the mountain building I saw above, the fault lines. It is an Earthquake like we have never seen before, a California Earthquake. I have to think, inquire, and ask what it is. It is the land moving like a table Cascadia Subduction zone and the San Andreas fault line. I saw the California Earthquake few years ago. This one is a warning that time has run out and is imminent. Sudden without warning. Lord have mercy.   California  Summary of Visions and Dreams from 2016  1. Thou city who claims to be the City of the Angels, who has exalted yourself into heaven and sent all the dirty, filthy things of fashions and things, till even the foreign countries come here to pick up our filth and send it away, with your fine churches and steeples, and so forth, the way you do, remember, one day you'll be lying in the bottom of this sea The world is falling apart, fifteen hundred mile chunk of it, three to four hundred miles wide, will sink maybe forty miles down into that great fault out yonder. William Branham, 1933. 2. The earthquakes began in the west, around Idaho and Wyoming, and then quickly spread in every direction. I saw a huge earthquake hit Utah and then California. There were earthquakes all over California, but they were especially devastating in the Los Angeles and San Francisco areas. San Francisco appeared to turn upside down. Sarah Menet-1979 3. The United States is going to experience in the not-too-distant future the most tragic earthquakes in its history. One day soon this nation will be reeling under the impact of the biggest news story of modern times. It will be coverage of the biggest, most disastrous earthquake in history. It will cause widespread panic and fear. Without a doubt, it will become one of the most completely reported earthquakes ever. Television networks will suspend all programming and carry all day coverage. David Wilkerson Prophecy 1994 4. The shape of the United States is going to change if we do not cry out to God. Whenever man turns away from God it will start to decay. The Earth will not yield itself to you. Earthquakes are not going to strike only the coastal areas of the United States but also the Midwest of the United States. JOHN PAUL JACKSON, 2007 5. A massive Earthquake that seemed to crack off the coast of California. It reminded me of a saltine cracker that just cracks in two. The great cities of the West Coast fall into the ocean all the way from Mexico to Alaska and a giant wave flooded inside, and much of the West Coast was not there. It has disappeared into the Pacific Ocean. Maurice Sklar, March 14, 2014 6. The landscape of America is about to change. There will be many signs I perform as a warning for your nation. The Lord says, the oceans will come as far as the Rockies in some areas on the West Coast. The Grand Canyon will begin to fill with water. Dr Patricia Green, 7/7/2015 7. There is a massive earthquake coming to America, says the Lord. There is a massive earthquake that is about to take place; we have never heard of this kind. Everything will shake, says the Lord. My people are not listening says the Lord. This earthquake will wake up everyone, from the youngest to the oldest. Times are changing, and that means our earth is changing. Be ready for change these days. Everything will happen quickly, says the Lord. When the world is saying peace, peace, then comes a sudden destruction. Dawn Obrien 6/21/2016 8. I saw a very devastating Earthquake in the West Coast of the US, with collapsed buildings and the earth split, from South to North along a fault line, and people scrambling to save the victims. McKana, 5/23/2013   “Redmond #9 – Unforgettable”  Julie Teig - 5/5/2011 (David's notes in red) (First, I want to give a little background: I used to be a volunteer member with a group that helped with wine competitions for charity events, which is why God gave me this dream the way He did. Briefly, wines would be tasted and judged by professional wine makers, writers for wine magazines, and wine distributors, etc.) On or about May 5, 2011, I had the following dream: I was at work and someone had given me a very large bottle of red wine as a gift. I no longer drink much wine, so I decided to re-gift it to my boss, Bill, because I know he and his wife like to entertain and enjoy wine. My boss said, “Wow, this is great! Call Lindsey (his wife) and tell her you are coming over to dinner with this wine.” I felt a little uncomfortable about calling her and inviting myself to dinner, and I didn't really want to go because they had recently moved into a new high-rise condo downtown, and I had visited them previously, but I don't like heights too much. (They are on the 37th floor). The bottle of wine, like I said, was very large and, in my mind, I was thinking “magnum”, but the bottle appeared to be much larger than that. I told my boss, “Let's see what, if any, award the judges gave this wine in the competition!” The label on the wine bottle said, “Redmond #9” so I'm reading over the spreadsheet listing all the wines, searching for it, and I found it listed just as the label reads, “Redmond #9.” I noticed that it did not receive a medal, but in the comments made by the judges, it only said, “Unforgettable”. End of the dream, and I woke up. After playing it over in my mind several times, I knew I was to remember “Redmond #9, Unforgettable” So I started asking the Lord what that meant, and is it “unforgettable good” or unforgettable bad”…? I received a revelation then the following Saturday, May 7, when I was watching a video posted by Glynda Lomax where she was talking about the very strong feelings she was having about a large earthquake coming to America, and she kept saying “8+, 8+ earthquake,” and then I remembered my dream and the wine bottle, “Redmond #9, Unforgettable.” (meaning 8+ 'magnitude' earthquake) http://wingsofprophecy.blogspot.com/p/videos.html So I started searching on Google maps for “cities in the US named Redmond,” and I found in the first few hits Redmond, WA, and Redmond, OR. The two cities are approximately 6 hours and 330 miles apart. This area or location seemed relevant to someone's dream that was recently shared about a possible tsunami hitting the Western part of the US from an earthquake (upper US area). Then, even more recently, the supposed next BIG earthquake to hit at the 188-day interval shows it as the upper Northwest US. (I remember this but we've looked and cannot find it, it's lost from the site now)  In addition, since the wine bottle in my dream appeared to be much larger than a magnum, which holds the equivalent of 2 bottles of wine, I searched for wine bottle sizes. I found this chart very interesting! http://en.wikipedia.org/wiki/Wine_bottle   Volume (litres) Ratio Name Notes 0.1875 0.25 Piccolo "Small" in Italian. Also known as a quarter bottle, pony, snipe or split. 0.25 0.33 Chopine Traditional French unit of volume 0.375 0.5 Demi "Half" in French. Also known as a half bottle or split. 0.378 0.505 Tenth One-tenth of a U.S. gallon* 0.5 0.67 Jennie "White Spirit" in Welsh. Also known as a 50 cl bottle. Used for Tokaj, Sauternes, Jerez, as well as several other types of sweet wines. 0.620 0.83 Clavelin Primarily used for vin jaune. 0.750 1 Standard   0.757 1.01 Fifth One-fifth of a U.S. gallon* 1.5 2 Magnum   2.25 3 Marie Jeanne Also known as a Tregnum or Tappit Hen in the port wine trade. 3.0 4 Jeroboam (a.k.a. Double Magnum) Biblical, First king of Northern Kingdom. "Jeroboam" has different meanings for different regions in France.[5] 4.5 6 4.5 6 Rehoboam Biblical, First king of separate Judea 6.0 8 Imperial   6.0 8 Methuselah Biblical, Oldest Man 9.0 12 Mordechai Biblical, Cousin of Esther Queen of Persia 9.0 12 Salmanazar Biblical, Assyrian King 12.0 16 Balthazar Early Christian folklore, one of the Wise Men 15.0 20 Nebuchadnezzar Biblical, King of Babylon 18.0 24 Melchior Early Christian folklore, one of the Wise Men 20.0 26.66 Solomon Biblical, King of Israel, Son of David 25.0 33.33 Sovereign   27.0 36 Primat   30.0 40 Melchizedek Biblical and other Middle East religions   Then about a week later, a woman who used to work in our office in San Diego, CA, sent an update email telling us she was working in our Seattle, WA office now and that she and her family had finally arrived safely and had found a nice place to live in “Redmond, WA” which reminded me of my dream and prompted me to get this written down and send it to you.   Please Check Out of Hotel California Soon Brian Lake – 3/7/2022 “For nation will rise against nation, and kingdom against kingdom. And there will be earthquakes in various places, and there will be famines and troubles. These are the beginning of sorrows.” Mark 13:8 The Lord Jesus gave me a dream during the early morning hours of March 1, 2022. I found myself swimming in the Pacific Ocean somewhere off the coast of Southern California. The water started to churn, and all of the swimmers were being tossed around. After realizing that this was a tsunami, I started shouting for people to get to higher ground. The strength of the swirling waters made it very difficult for them to get back to shore. As I was starting to drown, I woke up. Christian prophetic warnings have gone out to California for nearly 100 years. Because the great earthquake has not yet happened, most Californians now ignore any and all earthquake warnings. Joseph Brandt was shown the great California earthquake in his 1937 dream/vision. He was also shown the collapse of the Boulder (Hoover) Dam. https://444prophecynews.com/dream-earthquake-sink-los-angeles-much-of-california-and-japan-joe-brandt/ Millions have hardened their hearts and refuse to leave the state. They love the good weather and numerous attractions that California provides. They love Hollywood, the Music Center, and their professional sports teams. They love swimming in the ocean and skiing in the mountains. (idolatry) Many of my family and friends do not understand or comprehend the magnitude and extent of this prophesied great earthquake. They remember the Northridge quake (1-17-1994) and the Whittier Narrows quake (10-1-1987). They reason that the next quake could not possibly be any larger than either of those two. Unfortunately, this quake will affect a wide area: from north of San Francisco to Cabo San Lucas. All of the beloved Pastors, Rabbis, and Priests in California have been warned, in one way or another, about this great earthquake. Most of them have chosen not to warn their congregations. As a result, the blood of their sheep will be on their own hands. (Ezekiel 33) All glory to the Lamb and the One who sits on the throne! In Messiah, Brian Lake   West Coast Evacuation Not as an Escape Clause 8/5/25 LaTonya Canada-Christ August 1, 2025 “LaTonya, take a message: “It is My will that My people love Me, truly love Me – not as an escape clause or insurance policy. I desire for them to actually enjoy My ways, right living, and honoring one another in the beauty of holiness. It is not inconceivable to think that I would want My people to want to be with Me, not as a chore or task, but in genuine fondness, service, and requited love. Why is this such a foreign idea? I want love and closeness as much as the next. But I will not accept scraps like a begging dog. For I am a GREAT KING! The offer is still open, but for some, it will be too late. That is all.” Jesus Christ, the Great King of kings.   Evacuate the West Coast 8/5/2025 - LaTonya Canada-Christ Saints, Last week, upon hearing of the earthquakes in Russia, I began to pray for my loved ones and friends. 16 years ago, we were called to warn WA churches and the West Coast state authorities of earthquakes, volcanoes, and tsunamis. So, I asked the Lord whether I should warn my family and friends who have refused the warnings previously to evacuate. And the following was His response. “LaTonya, I know you want to warn them, but they have been warned. They don't want Me, so what does it matter to warn them to move? Where can you go from Me? Pray that they discern a need for My salvation of their souls and return to Me.” For those who are not hardened, warn them to evacuate their sin and the West Coast, seeking the Lord's direction. The key is salvation first. When COVID happened, the Lord asked me a question. “Why do the people have to wait to lose everything before they heed My warnings to move?” He said, “When the disasters happen, then people figure out how to move, if they live to do so.” We are praying for all concerned. Jesus gave us free-will. Note: The 5 state authorities warned were Hawaii, CA, OR, WA, and Alaska. Psalms 2:8, Nehemiah 4:14, Deuteronomy 7:9, Ezekiel 36:24-33, Acts 17:30-31   I Will Not Stop It! Earthquake Warning 4/15/2019- Ken Dewey A MESSAGE FROM THE LORD I move at His command now: I AM that I AM and I move now to warn you again of the soon coming storm of Earthquakes coming upon many people. I speak first now of Japan, for I see that in the ground [plates of the Earth below Japan], alignment that is ready for another even greater Earthquake. I move to warn you that you, who have ears to hear, must hear, prepare your hearts and lives for this day is coming, that will be a most terrible time. If you are trusting in Me, I will move My mighty hand to help you, but I CANNOT STOP THE PLATES FROM MOVING because there is so much false worship of Idols in Japan, and men turning to stones to worship, I cannot hold My judgment upon such evil worship. In Japan, so many today are worshipers of themselves, and see themselves in the Light that are led to do all that is both false and evil, saying it is all good. SHAKING WILL COME. I SEE IT COMING. 1,2,3 IT WILL BE, shaking will start… The Shaking will be like a trigger on a gun, that when it happens, it pulls the shaking in the coast of North America. California is in direct hit of the coming shaking. For those who are watching, know that the plates are lining up for the shaking. All know that it is coming, and coming soon. Prepare your hearts for it, for I will NOT STOP IT. The sin is too great, and the door has been opened too wide for the enemy to destroy you. You have chosen him over Me, and walk deliberately away. I speak not just to Japan and California, for the shaking coming which I wrote in my Word will happen, and SHAKE MANY PLACES across America, and the World. But watch Japan, knowing that it triggers even more….. Know it is coming, prepare your hearts because the Shaking will come, even now it is in the ground, working. Thus saith the Lord, open your hearts now to Me and repent and receive My only way to escape. Run to the finished work and see your Savior, for HE HAS DONE ALL TO SAVE YOU. Do not put it off, do not be so deceived to think you will yet have time, because TIME IS SHORT. I have many people whom I love and will help them in their many trials and troubles. I WILL NOT FAIL YOU WHO TRUST ME. I have written this Word as I have heard it in Spirit Speaking. Lord, open your people's eyes to see and hearts to know and be ready for such a time coming. Help, O Lord, remember mercy. Desert Prophet Eve Brast, in a dream, saw 7 large earthquakes that went around the world, disrupting the crust. These first 3 revelations resemble this in magnitude and scope. Bill Weather was shown 8 signs by the Lord for a Mega Japan Quake and tsunami to ruin the U.S. West coastline as a sign of, weeks later, the coming of the California Mega Quake. (Dates are always subject to change due to the Lord's people praying and judgments being delayed, etc. A delay is not necessarily a delete. See: Prophecies, Dreams & Visions: Date setting and delays? How to judge the false.) Below are prophecies by Joe Brandt and William Branham from the 1930's that confirm what the Lord is showing Bill Weather: In 1937, Joe Brandt saw an Earthquake sink Los Angeles, much of California, and Japan. (Many times God lessens the severity of a judgment through prayers of faith.)    The Coming Earthquake Introduction by Jessica Madigan (Mei Ling) On Christmas Eve, in 1965, my husband, my closest friend, Fran Brandt, and her husband, Joe, were celebrating with sandwiches, and coffee, and fruit cake...For some reason, Joe—Fran's husband—ventured to speak of the coming California earthquake. ... Joe was saying that he had an accident—a fall from a horse when he was 17, and for days he had a concussion. During this period, a continuous dream came again and again—as if he were viewing a tremendous earthquake and inundation in California and other parts of the world. I listened—politely—made some comment, and turned to talk to Fran about a new movie—or some equally world-shaking event. I was vaguely aware that Joe had brought in a sheaf of papers—and he said he would put it in my downstairs desk [in 1965] until I had time to read the "dream". That time did not arrive until, by accident, I came across them this last week [in 1967]—pages upon pages—written in a boy's handwriting, about the coming California earthquake. It would take weeks to research all this material—but I phoned my former geology professor and read portions to him. COULD THIS HAPPEN? COULD CALIFORNIA GO DOWN IN JUST THIS WAY? WOULD OTHER AREAS BE AFFECTED IN A MATTER OF HOURS? He answered in the affirmative. Joe had written (sleeping and dreaming—and in drowsy awakening—about positions of various FAULTS, strata of rock, earth movements, so much material that a geologist of many years would scarcely attempt such a work [this geological data was omitted from Jessica's book]. Yet—here it was—waiting for me to find it for two years. ... Consciously, he knew nothing of geology or of the possibility of a coming earthquake. The notes are 30 years old—yellowed with age—and yet there is a clarity and an unbelievable reality in them. Some of the highlights must be given—because, I am certain now, as I was not certain on Christmas Eve of 1965, that the California earthquake WILL come . . . and its coming is close at hand. Since Joe covered the AREAS AROUND THE WORLD WHICH WOULD BE AFFECTED, not all of these can be given, ... but for those of us in THIS LAND . . . especially CALIFORNIA, these are the highlights of that vision.    Dream of an Earthquake Sinking Los Angeles, Much of California and Japan Joe Brandt - 1937 (Link) I woke up in the hospital room with a terrific headache—as if the whole world was revolving inside my brain. I remember, vaguely, the fall from my horse—Blackie. As I lay there, pictures began to form in my mind—pictures that stood still. I seemed to be in another world. Whether it was the future or it was some ancient land, I could not say. Then slowly, like the silver screen of the "talkies," but with color and smell and sound, I seemed to find myself in Los Angeles—but I swear it was much bigger, and buses and odd-shaped cars crowded the city streets. I thought about Hollywood Boulevard, and I found myself there. Whether this is true, I do not know, but there were a lot of guys my age with beards and wearing, some of them, earrings. All the girls, some of them keen-o, wore real short skirts. . . and they slouched along—moving like a dance. Yet they seemed familiar. I wondered if I could talk to them, and I said, "Hello," but they didn't see or hear me. I decided I would look as funny to them as they looked to me. I guess it is something you have to learn. I couldn't do it. I noticed there was a quietness about the air, a kind of stillness. Something else was missing, something that should be there. At first, I couldn't figure it out, I didn't know what it was—then I did. There were no birds. I listened. I walked two blocks north of the Boulevard—all houses—no birds. I wondered what had happened to them. Had they gone away? Again, I could hear the stillness. Then I knew something was going to happen. I wondered what year it was. It certainly was not 1937. I saw a newspaper on the corner with a picture of the President. It surely wasn't Mr. Roosevelt. He was bigger, heavier, big ears. If it wasn't 1937, I wondered what year it was. . . My eyes weren't working right. Someone was coming—someone in 1937—it was that darned, fat nurse ready to take my temperature. I woke up. Crazy dream. The next day: Gosh, my headache is worse. It is a wonder I didn't get killed on that horse. I've had another crazy dream, back in Hollywood. Those people. Why do they dress like that, I wonder? Funny glow about them. It is a shine around their heads—something shining. I remember it now. I found myself back on the Boulevard. I was waiting for something to happen and I was going to be there. I looked up at the clock down by that big theater. It was ten minutes to four. Something big was going to happen. I wondered if I went into a movie (since nobody could see me) if I'd like it. Some cardboard blond was draped over the marquee with her leg six feet long. I started to go in, but it wasn't inside. I was waiting for something to happen outside. I walked down the street. In the concrete they have names of stars. I just recognized a few of them. The other names I had never heard. I was getting bored, I wanted to get back to the hospital in Fresno, and I wanted to stay there on the Boulevard, even if nobody could see me. Those crazy kids. Why are they dressed like that? Maybe it is some big Halloween doings, but it don't seem like Halloween. More like early spring. There was that sound again, that lack of sound. Stillness, stillness, stillness. The quiet is getting bigger and bigger. I know it is going to happen. Something is going to happen. It is happening now! It sure did. She woke me up, grinning and smiling, that fat one again. "It's time for your milk, kiddo," she says. Gosh, old women of thirty acting like the cat's pajamas. Next time maybe she'll bring hot chocolate. Where have I been? Where haven't I been? I've been to the ends of the earth and back. I've been to the end of the world—there isn't anything left. Not even Fresno, even though I'm lying here right this minute. If only my eyes would get a little clearer so I can write all this down. Nobody will believe me, anyway. I'm going back to that last moment on the Boulevard. Some sweet kid went past, dragging little boys (twins, I guess) by each hand. Her skirt was up—well, pretty high—and she had a tired look. I thought for a minute I could ask her about the birds, what had happened to them, and then I remembered she hadn't seen me. Her hair was all frowzy, way out all over her head. A lot of them looked like that, but she looked so tired and like she was sorry about something. I guess she was sorry before it happened—because it surely did happen. There was a funny smell. I don't know where it came from. I didn't like it. A smell like Sulphur, sulfuric acid, a smell like death. For a minute I thought I was back in chem. [Chemistry class]. When I looked around for the girl, she was gone. I wanted to find her for some reason. It was as if I knew something was going to happen and I could stay with her, help her. She was gone, and I walked half a block, then I saw the clock again. My eyes seemed glued to that clock. I couldn't move. I just waited. It was five minutes to four on a sunny afternoon. I thought I would stand there looking at that clock forever waiting for something to come. Then, when it came, it was nothing. It was just nothing. It wasn't nearly as hard as the earthquake we had two years ago. The ground shook, just an instant. People looked at each other, surprised. Then they laughed. I laughed, too. So this was what I had been waiting for. This funny little shake. It meant nothing. I was relieved and I was disappointed. What had I been waiting for? I started back up the Boulevard, moving my legs like those kids. How do they do it? I never found out. I felt as if the ground wasn't solid under me, knew I was dreaming, and yet I wasn't dreaming. There was that smell again, coming up from the ocean. I was getting to the 5 and 10 store and I saw the look on the kids' faces. Two of them were right in front of me, coming my way. "Let's get out of this place. Let's go back East." He seemed scared. It wasn't as if the sidewalks were trembling—but you couldn't seem to see them. Not with your eyes you couldn't. An old lady had a dog, a little white dog, and she stopped and looked scared, and grabbed him in her arms and said: "Let's go home, Frou, Frou. Mama is going to take you home." That poor lady, hanging on to her dog. I got scared. Really scared. I remembered the girl. She was way down the block, probably. I ran and ran, and the ground kept trembling. I couldn't see it. I couldn't see it. But I knew it was trembling. Everybody looked scared. They looked terrible. One young lady just sat down on the sidewalk all doubled up. She kept saying, "earthquake, it's the earthquake," over and over. But I couldn't see that anything was different. Then, when it came, how it came. Like nothing in God's world. Like nothing. It was like the scream of a siren, long and low, or the scream of a woman I heard having a baby when I was a kid. It was awful. It was as if something—some monster—was pushing up the sidewalks. You felt it long before you saw it, as if the sidewalks wouldn't hold you anymore. I looked out at the cars. They were honking, but not scared. They just kept moving. They didn't seem to know yet that anything was happening. Then, that white car, that baby-sized one, came sprawling from the inside lane right against the curb. The girl who was driving just sat there. She sat there with her eyes staring, as if she couldn't move, but I could hear her. She made funny noises. I watched her, thinking of the other girl. I said that it was a dream and I would wake up. But I didn't wake up. The shaking had started again, but this time was different. It was a nice shaking, like a cradle being rocked for a minute, and then I saw the middle of the Boulevard seem to be breaking in two. The concrete looked as if it were being pushed straight up by some giant shovel. It was breaking in two. That is why the girl's car went out of control. And then a loud sound again, like I've never heard before—then hundreds of sounds—all kinds of sounds; children, and women, and those crazy guys with earrings. They were all moving, some of them above the sidewalk. I can't describe it. They were lifted up. And the waters kept oozing—oozing. The cries. God, it was awful. I woke up. I never want to have that dream again. It came again. Like the first time, which was a preview and all I could remember was that it was the end of the world. I was right back there—all that crying. Right in the middle of it. My eardrums felt as if they were going to burst. Noise everywhere. People are falling down, some of them are hurt badly. Pieces of buildings, chips, flying in the air. One hit me hard on the side of the face, but I didn't seem to feel it. I wanted to wake up, to get away from this place. It had been fun in the beginning, the first dream, when I kind of knew I was going to dream the end of the world or something. This was terrible. There were older people in cars. Most of the kids were on the street. But those old guys were yelling bloody murder, as if anybody could help them. Nobody could help anybody. It was then I felt myself lifted up. Maybe I had died. I don't know. But I was over the city. It was tilting toward the ocean—like a picnic table. The buildings were holding, better than you could believe. They were holding. They were holding. They were holding. The people saw they were holding and they tried to cling to them or get inside. It was fantastic. Like a building had a will of its own. Everything else breaking around them, and they were holding, holding. I was up over them—looking down. I started to root for them. "Hold that line," I said. "Hold that line. Hold that line. Hold that line." I wanted to cheer, to shout, to scream. If the buildings held, those buildings on the Boulevard, maybe the girl—the girl with the two kids—maybe she could get inside. It looked that way for a long time, maybe three minutes, and three minutes was like forever. You knew they were going to hold, even if the waters kept coming up. Only they didn't. I've never imagined what it would be like for a building to die. A building dies just like a person. It gives way, some of the bigger ones did just that. They began to crumble, like an old man with palsy, who couldn't take it anymore. They crumbled right down to nothing. And the little ones screamed like mad—over and above the roar of the people. They were mad about dying. But buildings die. I couldn't look anymore at the people. I kept wanting to get higher. Then I seemed to be out of it all, but I could see. I seemed to be up on Big Bear near San Bernardino, but the funny thing was that I could see everywhere. I knew what was happening. The earth seemed to start to tremble again. I could feel it even though I was high up. This time it lasted maybe twelve seconds, and it was gentle. You couldn't believe anything so gentle could cause so much damage. But then I saw the streets of Los Angeles—and everything between the San Bernardino mountains and Los Angeles. It was still tilting towards the ocean, houses, everything that was left. I could see the big lanes—dozens of big lanes still loaded with cars sliding the same way. Now the ocean was coming in, moving like a huge snake across the land. I wondered how long it was, and I could see the clock, even though I wasn't there on the Boulevard. It was 4:29. It had been half an hour. I was glad I couldn't hear the crying anymore. But I could see everything. I could see everything. Then, like looking at a huge map of the world, I could see what was happening on the land and with the people. San Francisco was feeling it, but she was not in any way like Hollywood or Los Angeles. It was moving just like that earthquake movie with Jeanette McDonald and Gable. I could see all those mountains coming together. . . I knew it was going to happen to San Francisco—it was going to turn over—it would turn upside down. It went quickly, because of the twisting, I guess. It seemed much faster than Hollywood, but then I wasn't exactly there. I was a long way off. I was a long, long way off. I shut my eyes for a long time—I guess ten minutes—and when I opened them I saw the Grand Canyon. When I looked at the Grand Canyon, that great big gap was closing in, and Boulder Dam was being pushed, from underneath. And then, Nevada, and on up to Reno. Way down south, way down. Baja, California. Mexico too. It looked like some volcano down there was erupting, along with everything else. I saw the map of South America, especially Colombia. Another volcano—eruption—shaking violently. I seemed to be seeing a movie of three months before—before the Hollywood earthquake. Venezuela seemed to be having some kind of volcanic activity. Away off in the distance, I could see Japan, on a fault, too. It was so far off—not easy to see because I was still on Big Bear Mountain, but it started to go into the sea. I couldn't hear screaming, but I could see the surprised look on their faces. They looked so surprised. Japanese girls are made well, supple, easy, muscles that move well. Pretty, too. But they were all like dolls. It was so far away I could hardly see it. In a minute or two, it seemed over. Everybody was gone. There was nobody left. [Brother Branham said: "Japan . . . she's ready to rock to pieces right now. And there's no way you can stop it, because they have neglected to do exactly what God told them to do. Instead of preach Gospel, they have built buildings, and had fine scholarships, and educations" (Uncertain Sound, #61-0415E)]. I didn't know time now. I couldn't see a clock. I tried to see the island of Hawaii. I could see huge tidal waves beating against it. The people on the streets were getting wet, and they were scared. But I didn't see anybody go into the sea. I seemed way around the globe. More flooding. Is the world going to be drenched? Constantinople. Black Sea rising. Suez Canal, for some reason seemed to be drying up. Sicily—she doesn't hold. I could see a map. Mt. Etna. Mt. Etna is shaking. A lot of area seemed to go, but it seemed to be earlier or later. I wasn't sure of time, now. England—huge floods—but no tidal waves. Water, water everywhere, but no one was going into the sea. People were frightened and crying. Some places they fell to the streets on their knees and started to pray for the world. I didn't know the English were emotional. Ireland, Scotland—all kinds of churches were crowded—it seemed night and day. People were carrying candles and everybody was crying for California, Nevada, parts of Colorado—maybe even all of it, even Utah. Everybody was crying—most of them didn't even know anybody in California, Nevada, Utah, but they were crying as if they were blood kin. Like one family. Like it happened to them. New York was coming into view—she was still there, nothing had happened, yet the water level was way up. Here, things were different. People were running in the streets yelling, "end of the world." Kids ran into restaurants and ate everything in sight. I saw a shoe store with all the shoes gone in about five minutes. 5th Avenue—everybody running. Some radio blasting—bigger—a loudspeaker—that in a few minutes, power might be shut off. They must control themselves. Five girls were running like mad toward the YMCA, that place on Lexington or somewhere. But nothing was happening in New York. I saw an old lady with garbage cans, filling them with water. Everybody seemed scared to death. Some people looked dazed. The streets seemed filled with loudspeakers. It wasn't daylight. It was night. I saw, like the next day, and everything was topsy-turvy. Loudspeakers again about fuel tanks broken in areas—shortage of oil. People seemed to be looting markets. I saw a lot of places that seemed safe, and people were not so scared. Especially the rural areas. Here, everything was almost as if nothing had happened. People seemed headed to these places, some on foot, some in cars that still had fuel. I heard—or somehow I knew—that somewhere in the Atlantic land had come up. A lot of land. I was getting awfully tired. I wanted to wake up. I wanted to go back to the girl—to know where she was—and those two kids. I found myself back in Hollywood—and it was still 4:29. I wasn't up on Big Bear at all, I was perched over Hollywood. I was just there. It seemed perfectly natural in my dream. I could hear now. I could hear, someplace, a radio station blasting out—telling people not to panic. They were dying in the streets. There were picture stations with movies—some right in Hollywood—these were carrying on with all the shaking. One fellow in the picture station was a little short guy who should have been scared to death. But he wasn't. He kept shouting and reading instructions. Something about helicopters or planes would go over—some kind of planes—but I knew they couldn't. Things were happening in the atmosphere. The waves were rushing up now. Waves. Such waves. Nightmare waves. Then, I saw again. Boulder Dam, going down—pushing together, pushing together breaking apart—no, Grand Canyon was pushing together, and Boulder Dam was breaking apart. It was still daylight. All these radio stations went off at the same time—Boulder Dam had broken. I wondered how everybody would know about it—people back East. That was when I saw the "ham radio operators." I saw them in the darndest places, as if I were right there with them. Like the little guy with glasses, they kept sounding the alarm. One kept saying: "This is California. We are going into the sea. This is California. We are going into the sea. Get to high places. Get to the mountains. All states west—this is California. We are going into the. . . we are going into the. . ." I thought he was going to say "sea," but I could see him. He was inland, but the waters had come in. His hand was still clinging to the table; he was trying to get up, so that once again he could say: "This is California. We are going into the sea. This is California. We are going into the sea." I seemed to hear this, over and over, for what seemed hours—just those words—they kept it up until the last minute—all of them calling out, "Get to the mountains—this is California. We are going into the sea." I woke up. It didn't seem as if I had been dreaming. I have never been so tired. For a minute or two, I thought it had happened. I wondered about two things. I hadn't seen what happened to Fresno and I hadn't found out what happened to that girl. I've been thinking about it all morning. I'm going home tomorrow. It was just a dream. It was nothing more. Nobody in the future on Hollywood Boulevard is going to be wearing earrings—and those beards. Nothing like that is ever going to happen. That girl was so real to me—that girl with those kids. It won't ever happen—but if it did, how could I tell her (maybe she isn't even born yet) to move away from California when she has her twins—and she can't be on the Boulevard that day. She was so gosh-darned real. The other thing—those ham operators—hanging on like that—over and over—saying the same thing: "This is California. We are going into the sea. This is California. We are going into the sea. Get to the mountains. Get to the hilltops. California, Nevada, Colorado, Arizona, Utah. This is California. We are going into the sea." I guess I'll hear that for days.    Confirming Prophecies of William Branham A prophecy that I made about 1935 or something like that, said: "The time would come that the sea would weep its way into the desert." Look what'll take place. If those thousands of square miles fall down into the lava of the earth and slide in, there'll be millions who die at one time. And that'll cause such a tidal wave. . . Remember, plumb up into the Salton Sea is a hundred or two hundred feet lower than the sea level. That water will probably come almost to Tucson with that tidal wave coming across there. And the sea shall weep its way into the desert (William Branham, Trying to do God a Service without being in the Will of God, p. 6:25). [The Spirit of the Lord came upon the Prophet as he was preaching in Los Angeles]: "We don't know what time. And you don't know what time that this city one day is going to be lying out here in the bottom of this ocean." "O, Capernaum," said Jesus, "Thou who exalted into heaven will be brought down into hell, for if the mighty works had been done in Sodom and Gomorrah, it'd have been standing till this day." And Sodom and Gomorrah lays at the bottom of the Dead Sea, and Capernaum's in the bottom of the sea. Thou city, who claims to be the city of the Angels, who's exalted yourself into heaven and sent all the dirty filthy things of fashions and things, till even the foreign countries come here to pick up our filth and send it away, with your fine churches and steeples, and so forth the way you do; remember, one day you'll be laying in the bottom of this sea. There's a great cavernous honeycomb under you right now. The wrath of God is belching right beneath you. How much longer will He hold together this sandbar hanging over that? That ocean out yonder, a mile deep, will slide plumb back to the Salton Sea. It'll be worse than the last day of Pompeii. Repent, Los Angeles. Repent the rest of you and turn to God. The hour of His wrath is upon the earth. Flee while there's time to flee and come into Christ." Let us pray." (Choosing a Bride, p. 35:3-5). [And again]: "The last meeting I had in California, while speaking, and didn't know nothing happened till I got on the street, It told California, I said, "Capernaum, Capernaum, the city that's called by the name of the angels (that's Los Angeles), you've exalted yourself into heaven, but you'll be brought down into hell. For if the mighty works had been done in Sodom that's been done in you, it would've been standing till this day." "Now, the last few days, the great roaring and popping. Then, here come out a paper of science that said, "It's all honeycombed; it's got to go under." They just know it." "And you watch, the water will come plumb back into the Salton Sea. Los Angeles is doomed for judgment. I tell you before it happened, that you might know when it does happen. I never spoke that by myself. And I've never had Him to tell me one thing but what happened. And you can bear record of that. That's right. When? I don't know." "I went out, and they told me what I said. And I listened, went back and searched the Scripture. You know, Jesus said, almost in the same words about Capernaum; and Sodom and Gomorrah was in the bottom of the Dead Sea, I suppose was then. And later, about a hundred years later, Capernaum slid into the sea, and it's in the sea. The same God that put Sodom in the sea for its sins, the same God that put Capernaum in the sea for its sins, the same God will put Los Angeles in the sea for its sins, that city of corruption." (Works is Faith Expressed, p. 8:61-64).

Study Guide The Mishna states that an intent to eat half an olive-bulk and an intent to burn half an olive-bulk do not combine to create a status of pigul. The Gemara infers from this Mishna that two intents regarding eating - one concerning an item meant to be eaten and one concerning an item not meant to be eaten - would indeed combine to render the item pigul. This inference, however, contradicts the previous Mishna. Rabbi Yirmia simply rules that this Mishna follows a different opinion than the previous one, while Abaye rejects the inference entirely. The second chapter begins with a debate between Rabbi Yosi and the Rabbis regarding whether a pigul thought about burning the incense beyond the proper time would disqualify the mincha and render the remainder pigul. Reish Lakish explains the basis for Rabbi Yosi's position, that it is not pigul, as he holds that one permitter (matir) cannot turn another matir into pigul. A difficulty is raised against Reish Lakish's explanation, but it is ultimately resolved. Rabbi Yannai rules that a kohen must collect the frankincense, and if this was performed by a non-kohen, it is disqualified. Rabbi Yirmia explains the reasoning by comparing it to holacha (conveying the offering to the altar), which requires a kohen. A difficulty is raised against this comparison, but it is resolved. Rav Meri brings a proof for Rabbi Yannai, but it is rejected. The Mishna raises a debate concerning offerings that consist of several parts—such as the two lambs and two loaves of bread (on Shavuot) or the two bowls of frankincense and two sets of six loaves of the showbread (Lechem HaPanim). The question is whether pigul thoughts during the sacrificing of the lambs or the burning of the frankincense regarding only a portion of the bread (e.g., one of the loaves) render all the loaves pigul.

The Rabbis discuss the Broncos game, Bo Nix's injury, the sad, sad state of the Buffalo Bills and their great fans, and so much more!

Study Guide The Mishna states that an intent to eat half an olive-bulk and an intent to burn half an olive-bulk do not combine to create a status of pigul. The Gemara infers from this Mishna that two intents regarding eating - one concerning an item meant to be eaten and one concerning an item not meant to be eaten - would indeed combine to render the item pigul. This inference, however, contradicts the previous Mishna. Rabbi Yirmia simply rules that this Mishna follows a different opinion than the previous one, while Abaye rejects the inference entirely. The second chapter begins with a debate between Rabbi Yosi and the Rabbis regarding whether a pigul thought about burning the incense beyond the proper time would disqualify the mincha and render the remainder pigul. Reish Lakish explains the basis for Rabbi Yosi's position, that it is not pigul, as he holds that one permitter (matir) cannot turn another matir into pigul. A difficulty is raised against Reish Lakish's explanation, but it is ultimately resolved. Rabbi Yannai rules that a kohen must collect the frankincense, and if this was performed by a non-kohen, it is disqualified. Rabbi Yirmia explains the reasoning by comparing it to holacha (conveying the offering to the altar), which requires a kohen. A difficulty is raised against this comparison, but it is resolved. Rav Meri brings a proof for Rabbi Yannai, but it is rejected. The Mishna raises a debate concerning offerings that consist of several parts—such as the two lambs and two loaves of bread (on Shavuot) or the two bowls of frankincense and two sets of six loaves of the showbread (Lechem HaPanim). The question is whether pigul thoughts during the sacrificing of the lambs or the burning of the frankincense regarding only a portion of the bread (e.g., one of the loaves) render all the loaves pigul.

The Torah in Parashat Bo (12:40) states that Beneh Yisrael spent a total of 430 years in Egypt. Already Rashi notes the seeming contradiction between this verse and G-d's prophecy to Abraham Abinu that his descendants would endure a 400-year period of exile and oppression (Bereshit 15:13). Why did G-d predict a period of 400 years, if Beneh Yisrael were going to spend 430 years in exile? Rashi explains that the number depends on the starting point. The period from the birth of Yishak until the Exodus was 400 years, but Abraham received this prophecy thirty years prior to Yishak's birth, for a total of 430 years. The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) offered a different answer, boldly asserting that G-d added thirty years to the period of exile. G-d informed Abraham that his descendants would live as foreigners for 400 years – but as a result of Mechirat Yosef, the sale of Yosef as a slave by his brothers, thirty years were added. The Shela explains that Yosef was brought out of the dungeon in Egypt and appointed the country's vizier at the age of thirty (Bereshit 41:46). In a sense, then, his first thirty years were stolen from him because of his brothers' cruelty. Therefore, it was decreed that Beneh Yisrael would endure an additional thirty years of oppression. The Shela's theory sheds light on the Gemara's comments in Masechet Sanhedrin (92) regarding the mistake made by the tribe of Efrayim. The Gemara says about the people of Efrayim, "Manu Le'ketz Ve'ta'u" – they miscalculated the end of the Egyptian exile. When they erroneously thought that the time for redemption had arrived, they left Egypt. But when they reached the Philistine region of Gat, they were attacked by the Philistines, and many were killed, while some managed to escape back to Egypt. The Gemara says that the remains of those people from Efrayim were the "dry bones" that were miraculously brought back to life in Yehezkel's famous prophecy. On the basis of the Shela's analysis, we can understand more clearly why the tribe of Efrayim made this mistake. If, indeed, an extra thirty years were added on account of the sin of Mechirat Yosef, then it stands to reason that the tribe of Efrayim – who descended from Yosef – assumed that they did not need to wait the additional thirty years. Since this period was a punishment for the crime committed against Yosef, they figured, it did not affect them, the descendants of Yosef. They therefore left Egypt thirty years early, at the end of the period of exile that was initially decreed. The question then becomes, why were the people of Efrayim wrong? Why were they killed for leaving Egypt early? The answer emerges from a passage in the Zohar regarding another consequence of Mechirat Yosef. Each year, on Tisha B'Ab, we recite a special Kinna (dirge) about the "Asara Harugeh Malchut" – the ten great Rabbis who were brutally murdered by the Romans. The Zohar teaches that these great Rabbis were Gilgulim (reincarnations) of the brothers, and they were killed to atone for the sin of Mechirat Yosef. Now in truth, only nine of the twelve brothers participated in Mechirat Yosef: Yosef, of course, was the victim; Binyamin, the youngest, was home and not involved; and Reuben was not present when the other brothers decided to sell Yosef, and in fact tried to rescue him. Why, then, were ten Rabbis killed to atone for the sin committed by only nine brothers? The answer is that Yosef himself bore a degree of guilt. While his brothers of course acted wrongly by selling him as a slave, he was partially responsible for their hostility. He reported to Yaakob about their alleged wrongdoing, and provoked them, arousing their hatred. Therefore, he, too, was accountable. This, then, was the tribe of Efrayim's mistake. The additional thirty years were decreed also for them, the descendants of Yosef, because he was partially responsible for what happened. Their decision to leave Egypt was thus a mistake, as they, too, were required to spend an additional thirty years in Egypt.

After a long break (Michael was sick, sorry!) We're back to talk about Nazirite's taking breaks. What if you go on a paternity leave Naziriteship in the middle of your day job Naziriteship? Thank goodness, our Rabbis thought of this problem. To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Click here to read the source sheet.⁠ This is a recording of Rabbi Morris Panitz's of For the Love of Learning. Every Tuesday morning, a new story from the Talmud. Taught by your rabbis in a monthly rotation, we'll dig into the strange and compelling world of the Talmud, exploring the ways ancient dilemmas speak to modern questions. Join us in-person at the Event Space (coffee and nosh provided) or over Zoom (B.Y.O. nosh) for as many sessions as possible… your Tuesday will thank you.

A RABBINIC PLOT to desupernaturalize the Hebrew scriptures has given us the English Old Testament we have today. Why did the rabbis do it? How do we know what's been changed? Does this mean we can't trust the Bible? It's an important and touch subject. To discuss it is our panel, Doug Van Dorn (DouglasVanDorn.com), author of this month's topic, the forthcoming book Battle for the Bible's Truth: Genesis, Jesus, and the Second Century Plot to Deny the Messiah; Brian Godawa (Godawa.com), best-selling author of the theological thriller Cruel Logic, and two new novels based on the period of the Maccabees in Judea; and Dr. Judd Burton (BurtonBeyond.net), author of Interview With the Giant. In a nutshell, influential rabbis in the second century tried to keep Jews from finding evidence in their scriptures for the Christian Messiah, Jesus of Nazareth. This followed the Bar Kokhba Revolt (132–135 AD) in which Christians, who had previously been part of the Jewish community, refused to fight for Simon Bar Kokhba, who Rabbi Akiba had declared was the Messiah.  Roman punishment for Jewish rebels was harsh. Judaea was depopulated, with Jews being sold into slavery en masse, and the province was renamed Palestine. It was the only time Rome tried to erase a population from history. The hard feelings between Jews and Christians led to a final split between the faiths with rabbis trying to eliminate evidence for a “second power in heaven”—Yahweh in the flesh, namely Jesus—and Christians blaming Jews for the unrest and rebellion that stirred up so much trouble for the Roman Empire. That animosity continues to this day. We discuss the implications of the rabbis' plot, how it affected our modern Old Testament translations, and where we can go to find what's been changed—beginning with Genesis 6:1–4, the infamous verses about the creation of the Nephilim. And no, this does not mean we can no longer trust our Bibles. What was changed is subtle, and the prophecies of the coming Messiah, and his return, are still there. 

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

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

11 January, 2026

12 January, 2026

X: @RepFine @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia Join America's Roundtable (https://americasrt.com/) radio co-hosts Natasha Srdoc and Joel Anand Samy with Congressman Randy Fine, member of the House Foreign Affairs Committee and the House Committee on Education and the Workforce. Since coming to Washington, DC in April 2025, Congressman Randy Fine has risen to become one of the most highly effective communicators on Capitol Hill, clearly articulating the importance of implementing principled reforms and boldly addressing challenges and opportunities we face in America today. His messages remind us of President Ronald Reagan's smart responses, explaining in a simple language what we are facing as Americans, and presenting the unvarnished truth. Key topics: The U.S. economy, reforms, housing costs and illegal immigration. Venezuela | Maduro captured and the future of Latin America. Iran protests and the Tehran regime's brutal response. According to recent published reports as of January 12, 2026, over 500 protesters have been killed and more than 10,000 protesters have been arrested. NYC Mayor Mamdani IHRA revocation - scraps the International Holocaust Remembrance Alliance's definition of anti-Semitism and lifts restrictions on boycotting Israel. Rabbis express serious concerns regarding the safety of Jews in NYC. Developments in the Gaza Strip, Judea and Samaria also known as the West Bank, and the peace in the Middle East. Congressman Fine proposed a bill in December 2025, “No Welfare for Noncitizens” Act, which would prohibit all non-citizens from receiving federal public benefits. The federal government is projected to spend $177 billion dollars on welfare for noncitizens between 2024 and 2034, while current debt is $38 trillion dollars. Bio: Randy Fine was elected to represent Florida's 6th Congressional District in April of 2025 and serves on the House Foreign Affairs and the Education and Workforce Committee. A third-generation Floridian, Randy built a career as a successful entrepreneur, founding and running businesses in retail, technology, and hospitality. Randy's retirement didn't last long. In 2016, he was elected to the Florida House, where he served the maximum eight years before moving on to the Florida Senate and then Congress. During his time in Tallahassee, he chaired five committees, passed more than forty bills, and became known as a strong advocate for school choice, tough immigration enforcement, and protecting children from harmful ideologies. As the only Jewish Republican in the Florida Legislature, Randy led the fight to make Florida the safest state in America for Jewish families and people of faith. His colleagues and national Jewish organizations honored him with the nickname “The Hebrew Hammer” for his work opposing terrorism and combatting antisemitism. The son of two public school teachers, Randy graduated magna cum laude from Harvard College with a degree in government and later earned his MBA from Harvard Business School, where he graduated with high distinction as one of the youngest Baker Scholars in decades. americasrt.com (https://americasrt.com/) https://ileaderssummit.org/ | https://jerusalemleaderssummit.com/ America's Roundtable on Apple Podcasts: https://podcasts.apple.com/us/podcast/americas-roundtable/id1518878472 X: @RepFine @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable (https://americasrt.com/) radio program focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 9:30 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

10 January, 2026

09 January, 2026

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

08 January, 2026

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

07 January, 2026

06 January, 2026

05 January, 2026

04 January, 2026

02 January, 2026

03 January, 2026

Today's McKee Moment reviews how we are departing for the 2026 IAMCS Rabbis Conference in Florida.

At the end of Genesis, Joseph centralizes the agricultural system of Egypt, saving the country from collapse due to upcoming years of bad crops (e.g. due to drought), but turning farmers into serfs upon their own land in the process. The Rabbis debate whether Joseph did a good thing or a bad thing to the people. I take two stories from the headlines to take each side of this debate: first, the collapse of American farms due to corporate monopolies (turning American farmers into serfs on their own land), and second, the upcoming collapse of great world cities like Tehran if they refuse to centralize power and exercise eminent domain to enforce collective action.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

In this engaging Ask Away episode, Rabbi Aryeh Wolbe tackles listener questions on everyday halacha and deeper Jewish concepts. Key topics include:Leaving negative Google reviews: Permissible only if consistently poor (to protect others), not for one-off bad experiences, to avoid lashon hara.Converts reciting Kaddish for non-Jewish parents: Not forbidden, and may merit their souls (as Avraham elevated his father Terach), though its full effect is unclear; honoring parents remains relevant.Modern rabbinic ordination (semicha): The biblical Sanhedrin chain ended with the Second Temple, but the unbroken rabbi-to-student transmission continues today, granting authority through rigorous testing—distinct from mere professional licensing.Blessings on processed foods (juices, oat milk, Pringles, soups): When original form changes significantly, default to Shehakol; priorities and mixtures follow complex rules (e.g., separate blessings for distinct components in soup).Continuing to eat after benching: Allowed, but requires new brachot.Fluctuating faith and synagogue-hopping: Hashem cherishes every effort; simple, heartfelt prayer anywhere strengthens connection—encouragement over self-criticism.Jews as "non-fighters" yet having a strong army: Victories are supernatural miracles (stories from 1948, Six-Day War, recent conflicts), not natural might—Hashem fights our battles when we stay close to Torah.The episode overflows with inspiring stories of divine protection and encouragement to appreciate open Torah study in America amid 2,000 years of relentless persecution.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #79) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on December 7, 2025, in Houston, Texas.Released as Podcast on December 22, 2025_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Traditions, #Law, #LashonHara, #GoogleReviews, #Kaddish, #Ordination, #Brachot, #Blessings, #Miracles, #IDF, #Faith, #Struggles ★ Support this podcast ★

In this week's special Chanukah episode we study a text from the tractate Shabbat, noting how the Rabbis shift the narrative focus from military victory to the miracle of a single jar of oil lasting eight days. We explore the Menorah as a symbol of energy, drawing a parallel between the miracle of olive oil efficiency and modern technological miracles like LEDs that allow us to move away from fossil fuels. We discuss the difficulty of appreciating such slow developments, emphasizing the need to cultivate "thanksgiving" for slow technological progress. We conclude by celebrating the unnamed heroes—then and now—who take a leap of faith to act despite daunting circumstances, finding that hope is the necessary fuel to fight climate change. Follow along here: https://www.sefaria.org/sheets/694339.1

You've probably heard of the Talmud–but what is it really, and how do/can contemporary Jews relate to this crucial text? In this session, Rabbinic Intern Rebecca Thau will discuss all things Talmud with Rabbi Ethan Tucker, PhD, President and Rosh Yeshiva at Hadar.A renowned expert in Jewish law,  Rabbi Tucker was ordained by the Chief Rabbinate of Israel and earned a doctorate in Talmud and Rabbinics from the Jewish Theological Seminary and a B.A. from Harvard College. Co-founder of Kehilat Hadar and winner of the first Grinspoon Foundation Social Entrepreneur Fellowship, Rabbi Tucker was named one of America's Top 50 Rabbis by Newsweek in 2011 and 2012. He is the co-author of Gender Equality and Prayer in Jewish Law and hosts the podcast Responsa Radio.

Today we are thrilled to feature an episode from Judaism Unbound's family of podcasts on our flagship podcast's feed. The podcast is The Oral Talmud, hosted by our founder Dan Libenson and Benay Lappe – founder of SVARA: a Traditionally Radical Yeshiva.Join Benay Lappe and Dan Libenson in their chevrutah, their partnered study and exploration of the Talmud through the “traditionally radical” lens pioneered by Benay Lappe. Together, we explore key stories and practices from the Talmud as a how-to manual for re-imagining Judaism after the previous version “crashes.” Whether you are a beginner or a longtime learner of Talmud, this podcast offers a framework to understand the Talmud more deeply from the perspective of contemporary academic study and creative re-interpretation.----------------------Episode 0: Learning Together“I am responsible for my chevruta's learning, and my chevruta is responsible for my learning. I am invested in you.” - Benay LappeJoin study partners (chevrutas) Benay Lappe & Dan Libenson as they reflect on five years of The Oral Talmud, and celebrate its transition from a video-series to a podcast! What do lasting study partners recognize in each other? How do they decide how and what to learn together? Find out what makes a learning journey exciting, possible, and loving! For full episode shownotes, click here.

Rabbi Tarfon and the Rabbis disagree about whether merika and shetifa of metal utensils that were used for cooking sacrificial meat are necessary daily during the holidays, or whether on the holidays one also needs to perform it only after the holiday ends. What is the basis of Rabbi Tarfon's position to be lenient on the holiday? The time for performing merika and shetifa is after the time for eating the sacrifice has passed. From where is this derived? Rebbi and the Rabbis disagree about whether merika and shetifa are both done with cold water, or whether merika is with hot water and shetifa with cold. Even according to Rebbi, who holds that both are with cold water, one would still be required beforehand to boil the pot with hot water to remove the taste of the meat that has now become notar, left beyond the time the sacrifice can be eaten. If mixtures of an offering are cooked together with those of another offering of a different status, or with non-sacred food, the food takes on the status of the more severe offering, as stated in Vayikra 6:20. This law is only applicable if flavor is imparted. The details of this law are analyzed. A question is asked: why does the positive commandment to eat sacrificial meat not override the negative commandment not to eat disqualified meat? Rava answers that this principle does not apply in the Temple. Rav Ashi answers that there is both a negative and a positive commandment not to eat the meat, which is why the positive commandment to eat it does not override. The verse relating to this law is mentioned in the context of the sin offering. From the verse in Vayikra 7:37, which mentions various different offerings, the sages learned that the laws of each type apply to all the other types as well. From the sin offering in that verse, they derive that this law applies to all sacrifices. What is derived from the other words in that verse?   

Rabbi Tarfon and the Rabbis disagree about whether merika and shetifa of metal utensils that were used for cooking sacrificial meat are necessary daily during the holidays, or whether on the holidays one also needs to perform it only after the holiday ends. What is the basis of Rabbi Tarfon's position to be lenient on the holiday? The time for performing merika and shetifa is after the time for eating the sacrifice has passed. From where is this derived? Rebbi and the Rabbis disagree about whether merika and shetifa are both done with cold water, or whether merika is with hot water and shetifa with cold. Even according to Rebbi, who holds that both are with cold water, one would still be required beforehand to boil the pot with hot water to remove the taste of the meat that has now become notar, left beyond the time the sacrifice can be eaten. If mixtures of an offering are cooked together with those of another offering of a different status, or with non-sacred food, the food takes on the status of the more severe offering, as stated in Vayikra 6:20. This law is only applicable if flavor is imparted. The details of this law are analyzed. A question is asked: why does the positive commandment to eat sacrificial meat not override the negative commandment not to eat disqualified meat? Rava answers that this principle does not apply in the Temple. Rav Ashi answers that there is both a negative and a positive commandment not to eat the meat, which is why the positive commandment to eat it does not override. The verse relating to this law is mentioned in the context of the sin offering. From the verse in Vayikra 7:37, which mentions various different offerings, the sages learned that the laws of each type apply to all the other types as well. From the sin offering in that verse, they derive that this law applies to all sacrifices. What is derived from the other words in that verse?   

Study Guide The Gemara examines the debate between Rabbi Elazar and Rabbi Yehuda regarding whether leather garments stained with blood from a sin offering require laundering. A braita cites verses in the Torah as the source for each position, with the disagreement hinging on how to interpret the term "beged." Rabbi Yehuda understands "beged" to include any material potentially capable of receiving impurity, while according to Rabbi Elazar it includes sackcloth and other types of clothing that are actually susceptible to impurity. Abaye and Rava identify three practical differences that emerge from their interpretations. Another braita establishes that only the specific area of a garment where blood lands requires laundering, not the entire garment. The Gemara then derives from the Mishna that hides are subject to laundering, but cites a conflicting source related to Shabbat observance, which rules that rinsing a hide with water is not considered laundering. Abaye resolves the contradiction by attributing one view to the Rabbis and the other to "others," who include hides in laundering. Rava challenges this, citing verses that explicitly mention leather, and concludes that the distinction lies between soft and hard hides. After raising two difficulties with his own explanation, Rava proposes a third approach: differentiating between scrubbing, which constitutes laundering, and merely pouring or soaking with water, which does not. The Gemara then cites a braita deriving from verses that laundering, breaking earthenware vessels, and rinsing copper vessels must all be performed in the Azara. The Mishna rules that laundering is the only stringency unique to the sin offering compared to other offerings, though the Gemara questions this in light of other possible stringencies. The Mishna further teaches that if a garment with blood, an earthenware vessel, or a copper vessel in which meat was cooked leaves the Azara and becomes impure, the impurity must first be removed - by tearing, making a hole, or otherwise invalidating the vessel - and then the item is returned to the Azara to be laundered, broken, or rinsed. Ravina challenges the ruling that an impure garment is torn outside and then laundered inside: if tearing removes its status as a garment, how can the obligation to launder be fulfilled? The Gemara clarifies that the case refers to tearing along the length without splitting it into two pieces, which is sufficient to remove impurity while still leaving it with the status of a garment for laundering.    

Thanks for checking out Ep. 215 the 26th episode in the Those We Don't Speak Of series! In this cut, we dive deeply into the belief in Judaism that the Torah has endless meanings and can be interpreted to fit the wants and goals of those who believe this. I take numerous quotes from rabbis and Jewish authors who confirm it and discuss the possible problems with this kind of thinking. Now, time to go deep down the rabbit hole, far beyond the mainstream! Cheers and Blessings!Support My Workhttps://www.patreon.com/theoddmanoutBuy Me A Coffee!https://buymeacoffee.com/theoddmanoutVenmo Tips - @theoddmanoutCash App Tips - https://cash.app/$theoddmanout   The Odd Man Out Merch Store At Bonfirehttps://www.bonfire.com/store/the-odd-man-out/TeeSpringhttps://theoddmanout.creator-spring.com/All Linkshttps://linktr.ee/_theoddmanout Oddman Rumblehttps://rumble.com/user/TheOddManOut

A conversation between Rabbi Angela Buchdahl and Rabbi Sharon Brous on faith, identity, leadership, and Buchdahl's new book, Heart of a Stranger.

Study Guide There are varying opinions on several issues relating to blood that is meant to be brought on the outer altar but becomes disqualified if it is brought into the Sanctuary. From what verse is this derived? Does it apply to all sacrifices, or only to sin offerings? And does it apply only if one actually sprinkled the blood there, and not merely by walking inside with the blood? If the blood of one sin offering is placed in two cups, and one is brought outside or one is brought into the Sanctuary, is the other cup (that remains in the Azara) disqualified? Rabbi Yosi HaGelili and the Rabbis disagree. Rabbi Yosi presents logical arguments to counter the Rabbis' position, while the Rabbis respond with verses from the Torah. It is also forbidden to bring the blood of sin offerings into the Kodesh HaKodashim, as this too is derived from a verse in the Torah. Blood from a sin offering is disqualified if it is brought into the Sanctuary. But what about sin-offering blood that was designated to be presented in the Sanctuary and was instead brought into the Kodesh HaKodashim, is it similarly disqualified? And if it is, what about blood that was supposed to go into the Kodesh HaKodashim but was taken out and then brought back in?    

Zohran Mamdani begins to flounder as new and bizarre supporters rally behind him; Republicans play hardball over the government shutdown as Speaker Mike Johnson stops by; and AOC goes after Riley Gaines. Click here to join the member-exclusive portion of my show: https://bit.ly/3WDjgHE Ep.2305 - - - Facts Don't Care About Your Feelings - - - DailyWire+: Join us now during our exclusive Deal of the Decade. Get everything for $7 a month. Not as fans. As fighters. Go to DailyWire.com/Subscribe to join now. Finally, Friendly Fire is here! No moderator, no safe words. Now available at https://www.dailywire.com/show/friendly-fire Get your Ben Shapiro merch here: https://bit.ly/3TAu2cw - - - Today's Sponsors: Perplexity - Ask anything at https://pplx.ai/benshapiro and try out their new AI-powered web browser Comet at https://comet.perplexity.ai ExpressVPN - Go to https://expressvpn.com/ben and find out how you can get 4 months of ExpressVPN free! Boll & Branch - Get 20% off Bed Bundles at https://BollAndBranch.com/ben CookUnity - Go to https://www.cookunity.com/benfree for Free Premium Meals for Life. Thanks to CookUnity for supporting the show! Equip Foods - Equip's Prime Bar is a real food protein bar with nothing to hide: just 11 ingredients and 20g of clean protein - made from ingredients you can pronounce like collagen, beef tallow, colostrum, cocoa butter - and sweetened naturally with just date and honey. Ben Shapiro listeners will get 25% off one-time purchases, or 40% off first subscription orders for a limited time by heading to https://equipfoods.com/benshapiro and using code BENSHAPIRO at checkout Helix Sleep - Go to https://helixsleep.com/ben for an exclusive offer. - - - Socials: Follow on Twitter: https://bit.ly/3cXUn53  Follow on Instagram: https://bit.ly/3QtuibJ  Follow on Facebook: https://bit.ly/3TTirqd  Subscribe on YouTube: https://bit.ly/3RPyBiB - - - Privacy Policy: https://www.dailywire.com/privacy Learn more about your ad choices. Visit megaphone.fm/adchoices