Podcasts about rebi

Many Eidim are still a unit of eidi,two machlokes between Reb Yosi and Rebi,eidis meyuchedes and a translator for sanhedrin

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

… Išče pomlad … Pripoveduje: Kristjan Muck. Napisala: Darinka Kobal. Posneto v studiih Radia Slovenija 2004.

Un premier album tout en nuances de gris pour Pizzica Pizzica. Il nous entraîne sur les pas d'Apolline, une jeune héroïne qui découvre les hauts et les bas de la vie. Elle nous interroge sur le consentement, la relation amoureuse, amicale et filiale, bref, sur notre rapport au monde, aux autres et à soi-même.(Rediffusion du 12.09.24) Suivez-nous, pour le premier album de Solène Rebière. Entrons dans la danse. Une ronde enfantine qui va devenir une ronde amoureuse et charnelle, envoûtante jusqu'à l'excès, avant de se transformer en une tarentelle libératrice et thérapeutique. D'une maternité à une scène de théâtre, en passant par les grandioses paysages bretons, une rapide escale lyonnaise et les splendeurs napolitaines. L'œuvre nous raconte la vie d'une jeune chorégraphe de théâtre, Apolline. Notre héroïne est éprise, mais aussi en prise avec une relation amoureuse toxique qui questionne notre rapport au consentement et au monde.Solène Rebière, autrice de la bande dessinée Pizzica Pizzica aux éditions Futuropolis est l'invitée de VMDN.

Un premier album tout en nuances de gris pour Pizzica Pizzica. Il nous entraîne sur les pas d'Apolline, une jeune héroïne qui découvre les hauts et les bas de la vie. Elle nous interroge sur le consentement, la relation amoureuse, amicale et filiale, bref, sur notre rapport au monde, aux autres et à soi-même.(Rediffusion du 12.09.24) Suivez-nous, pour le premier album de Solène Rebière. Entrons dans la danse. Une ronde enfantine qui va devenir une ronde amoureuse et charnelle, envoûtante jusqu'à l'excès, avant de se transformer en une tarentelle libératrice et thérapeutique. D'une maternité à une scène de théâtre, en passant par les grandioses paysages bretons, une rapide escale lyonnaise et les splendeurs napolitaines. L'œuvre nous raconte la vie d'une jeune chorégraphe de théâtre, Apolline. Notre héroïne est éprise, mais aussi en prise avec une relation amoureuse toxique qui questionne notre rapport au consentement et au monde.Solène Rebière, autrice de la bande dessinée Pizzica Pizzica aux éditions Futuropolis est l'invitée de VMDN.

Van-e jelentősége annak, ha a #tóra írott szövege eltér attól, ahogy a szöveget olvassuk? Melyik a meghatározó az írott vagy az olvasott változat? A mai tanulmány a Szánhedrin traktátusának negyedik lapjáról az írott és olvasott szövegek közötti különbségek témáját járta körül, kiindulva Rebi véleményéből, miszerint az alapbíróság létszáma nem három, hanem öt fő. Az előadás […]

It often happens that a person uses the restroom before beginning a meal (in fact, it is proper to ensure before beginning a meal that one does not need to perform his bodily functions). Halacha requires washing one's hands after using the restroom, and also before eating bread, and thus if one uses the restroom immediately before eating bead, he must wash his hands both because he just used the restroom, and in preparation for eating bread. What is the proper procedure for the hand washing in such a case? The Shulhan Aruch (Orah Haim 165) writes that in such a case, one should wash his hands twice – once for having used the restroom, and a second time in preparation for eating bread. However, if he prefers not washing twice, such as if he is rushing because everyone else already washed Netilat Yadayim and is waiting for him at the table, then he may wash just once to cover both requirements. However, we find disagreements among the Poskim regarding both situations – when one washes twice, as is preferred, and also when washes just once because he is hurrying. Regarding one who washes twice, the Shulhan Aruch states simply that the person washes, recites Asher Yasar, and then washes a second time and recites the Beracha of "Al Netilat Yadayim." A number of Poskim raised the question of how one can wash a second time, and recite a Beracha over this second washing, if his hands are already clean. Seemingly, once the person had washed his hands, his second washing has no Halachic significance, and thus he cannot recite a Beracha over this washing. In light of this question, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (Parashat Shemini, Halacha 9) that after the person recites Asher Yasar, he should then soil his hands so that he requires a second washing. He can do this by touching a part of the body that is normally covered, or touching his shoes. This way, he can wash a second time and recite "Al Netilat Yadayim" without concern. Some Poskim questioned this ruling, claiming that it seemingly constitutes "Gorem Beracha She'ena Sericha" – unnecessarily putting oneself in a situation that requires the recitation of an extra Beracha. Others, however, defended the Ben Ish Hai's ruling by noting that in this instance, one has no choice but to put himself in a situation requiring an additional Beracha, because of the Halachic dilemma presented by having to wash both for having used the restroom and also in preparation for eating bread. There is also a second solution, one which, ironically, emerges from the Ben Ish Hai's ruling in a separate context. In his work Od Yosef Hai, the Ben Ish Hai writes that a person does not need to wash his hands with a cup after using the restroom, as one does when washing before eating bread. In fact, Hacham Ovadia Yosef's children have reported that their father followed this view, and would wash his hands after using the restroom without a cup, running his hands under running water three times in alternating fashion. (Washing one's hands three times in alternating fashion is necessary in order to eliminate the "Ru'ah Ra'a" – evil spirits – which descend upon one's hands in the restroom.) Accordingly, in the case of one who uses the restroom immediately before a meal, he can simply wash first without a cup, following the Ben Ish Hai's view, and then, since this washing does not satisfy the requirement of washing before a meal, wash a second time with a cup, and recite the Beracha of "Al Netilat Yadayim." This would be the best course of action in this case. (It should be noted, though, that some Poskim – such as Rav Shlomo Amar, in his Shema Shelomo – indeed require washing with a cup after using the restroom. This was also the opinion of Rav Shlomo Zalman Auerbach, however, Rav Shlomo Zalman maintained that in this case, where one uses the restroom before eating bread, he should rely on the lenient position and first wash without a cup in order to resolve the Halachic predicament he faces.) Some Poskim propose a different option – to first wash with less than a Rebi'it of water, as this small quantity does not satisfy the requirement of washing before eating bread. However, this solution is not very practical, and thus the preferred method is to first wash without a cup. As mentioned, if one is rushing and does not want to wash twice, he may wash just once. The Ben Ish Hai writes that one who chooses this option should wash his hands three times in alternating fashion with a cup, recite the Beracha of "Netilat Yadayim," and then recite "Ha'mosi" over the bread and eat. He does not recite "Asher Yasar," according to the Ben Ish Hai, until after eating a Ke'zayit of bread. The Ben Ish Hai recommends this sequence – delaying the recitation of Asher Yasar – so that one does not speak between Netilat Yadayim and eating bread. Although the Shulhan Aruch rules that strictly speaking, it is permissible to speak in between Netilat Yadayim and eating bread, the Zohar writes that this is forbidden. Therefore, the Ben Ish Hai felt that in this case, it is preferable to delay the recitation of Asher Yasar until after eating the bread, so that one does not make an interruption between Netilat Yadayim and eating bread. Hacham Ovadia Yosef disagrees with this ruling, arguing that the person in this case may follow the Shulhan Aruch's position that, according to the strict Halacha, speaking is allowed in between Netilat Yadayim and eating bread (though obviously one preferably should not speak). According to Hacham Ovadia, the individual in this case should wash, recite "Al Netilat Yadayim," followed by Asher Yasar, and the proceed to recite "Ha'mosi" and eat the bread. Hacham David Yosef, in his Halacha Berura, writes that this option may be followed even Le'chatehila (optimally) in a case where one uses the restroom before eating moist fruits or vegetables. Halacha requires washing one's hands without a Beracha before eating moist fruits or vegetables, and thus one who uses the restroom immediately before eating such a product faces a similar dilemma as one who uses the restroom immediately before eating bread. However, since no Beracha is recited, there is no need to avoid a Hefsek (interruption) in between washing and eating as there is in the case of washing before bread, when one should try to avoid a Hefsek between the Beracha of "Al Netilat Yadayim" and eating bread. Therefore, Hacham David writes, if one uses the restroom immediately before eating moist fruits or vegetables, one may Le'chatehila wash just once, recite Asher Yasar, and then recite the Beracha over the fruit or vegetable. In conclusion, it should be noted that regarding the case of one who uses the restroom before eating bread, Hacham David introduces a surprising stringency. He writes that the most preferred option is to wash first without a cup, as discussed above, and then to soil one's hands before washing a second time in preparation for eating bread. Curiously, Hacham David recommends following both solutions – the Ben Ish Hai's solution, to soil one's hands before the second washing, and the other solution, to wash the first time without using a cup. It is unclear why Hacham David felt it appropriate to follow both solutions. Summary: If one uses the restroom right before eating bread, he should, preferably, wash his hands without a cup, recite Asher Yasar, and then wash a second time with a cup and then recite the Beracha of "Al Netilat Yadayim." According to one view, before the second washing the person should soil his hands by touching a part of the body that is normally covered, or touching his shoes. If one is rushing (such as if people are waiting for him at the table), then he should wash just once, with a cup, recite the Beracha of "Al Netilat Yadayim," and then recite "Asher Yasar" before reciting "Ha'mosi" and eating the bread.

If a person's hands are wet at the time he wants to wash them for bread, must he dry his hands before Netilat Yadayim? Hacham Ben Sion Abba Shaul (Israel, 1923-1998) discusses this question in his work Or Le'sion (vol. 2, 11:9; listen to audio recording for precise citation), where he rules that generally speaking, one does not have to dry and rewash his hands before Netilat Yadayim. In most cases, one may perform Netilat Yadayim even with wet hands. The exception to this rule, Hacham Ben Sion writes, is the rare situation when one's hands are wet with "Mayim Teme'im" – water that is halachically impure. This happens if less than a Rebi'it (3 oz.) of water fell on his hands. This small amount of water does not render one's hands pure, and the water thus contracts impurity through its contact with the hand. Therefore, if a person washed with less than 3 oz. of water, the water on his hands are impure, and he must dry them if he then wishes to perform Netilat Yadayim. By the same token, if the water from that person's hands comes in contact with someone else's hands, that second individual must dry his hands before performing Netilat Yadayim. So, for example, if a person washed with less than 3 oz. of water and touched the handle of the washing cup while his hands were still wet, somebody else who wishes to use that cup for Netilat Yadayim must first dry the handles. Otherwise, the "Mayim Teme'im" on the handles will come in contact with his hands before he begins Netilat Yadayim. In today's world, this situation is not all that common. We use faucets and have plenty of water for washing, so a person will rarely wash his hands with less than 3 oz. of water. In most instances, then, one may wash Netilat Yadayim with wet hands. Summary: As a rule, a person whose hands are wet from water is not required to dry them before he washes Netilat Yadayim. The exception to this rule is when a person had washed his hands with less than 3 oz. of water, in which case that water must be dried before he washes Netilat Yadayim. Similarly, if the water on that person's hands comes in contact with somebody else's hands, that second person must dry his hands before washing Netilat Yadayim. These situations, however, are quite rare, and so generally speaking, one may wash Netilat Yadayim without first drying his hands.

Tous les jours de la semaine, invités et chroniqueurs sont autour du micro de Pierre de Vilno pour débattre des actualités du jour. Ensemble, ils reviennent sur la colère des agriculteurs qui manifestent pour mettre la pression sur le gouvernement et empêcher la signature de l'accord de libre-échange avec le Mercosur.

Tous les jours de la semaine, invités et chroniqueurs sont autour du micro de Pierre de Vilno pour débattre des actualités du jour. Ensemble, ils reviennent sur la colère des agriculteurs qui manifestent pour mettre la pression sur le gouvernement et empêcher la signature de l'accord de libre-échange avec le Mercosur.

durée : 00:58:54 - Entendez-vous l'éco ? - par : Aliette Hovine, Bruno Baradat - Durant sa campagne, Donald Trump a fait de l'économie le pivot de son ambition de "rendre à l'Amérique sa grandeur". Mesures protectionnistes, sévérité migratoire, réindustrialisation : l'objectif est de sauver le pouvoir d'achat des Américains. Quels en seront les effets sur l'économie mondiale ? - réalisation : Françoise Le Floch - invités : Fanny Lauby Professeure associée en Études politiques et Droit à la Montclair State University; Florence Pisani Économiste, directrice de la recherche économique à Candriam (société de gestion d'actifs), co-auteure avec Anton Brender de « L'économie américaine », ed. La découverte / collection Repères, enseigne à l'Université Paris-Dauphine.; Thérèse Rebière Économiste, enseignante-chercheure au Conservatoire National des Arts et Métiers (CNAM) et au Centre d'Etudes de l'Emploi et du Travail (CEET)

Is shvach dmimaila considered muchzak Rebi says it is and the rabanan say it's not

A talmud bemutatja Rebi és a Bölcsek vitáját arról, hogy vajon dupla részt kap-e az #elsőszülött az #örökség értéknövekedésében. Az előadással kapcsolatos hanganyag, jegyzetek, és a Talmudi oldal az alábbi linken letölthető: https://napitalmud.hu/esemeny/bava-batra-124 —————————————————- Bává Bátrá (Az utolsó kapu) – בבא בתרא Az üzleti társulás, a közös birtok határának megvonása, az adásvételi szerződések, valamint az […]

Pascal Praud revient pendant deux heures, sans concession, sur tous les sujets qui font l'actualité. Aujourd'hui 16/10/2024, il revient en compagnie d'Amélie Rebière, vice-présidente de la Coordination rurale et Présidente de la coordination rurale Corrèze sur la colère des agriculteurs qui continuent de se mobiliser partout en France.Vous voulez réagir ? Appelez-le 01.80.20.39.21 (numéro non surtaxé) ou rendez-vous sur les réseaux sociaux d'Europe 1 pour livrer votre opinion et débattre sur les grandes thématiques développées dans l'émission du jour.

SIGN UP!: UPCOMING LIVE Q&A! https://bit.ly/RBQALIVE   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 - 21:14 The controversy of the Ralbag 21:15 - 30:39 What is a higher spiritual level, to learn Torah or to bring others closer to Hashem? 30:40 - 32:39 The Gemoro says it is forbidden to fill one's mouth with laughter, what does this mean today? 32:40 - 42:17 What is the role of Mussar in Rosh Hashana? 42:18 - 51:54 Why does the Torah prohibit continued social contact with former spouses and significant others? 51:55 - 1:02:07 Why does the Yeshivah world put more emphasis on Gemoro than other learnings? 1:02:08 - 1:04:47 Can you count a person who breaks Shabbas for a Minyan or give them an Aliyah? 1:04:48 - 1:08:00 What is the pshat of the Maharsha of Rebi Yehuda who was cholek on his Rebi? 1:08:01 - 1:12:11 How should we approach Sha'ar Yichud of Chovos HaLevavos? 1:12:12 - 1:16:00 In Elul, how does a person know if he's going too fast or too slow? 1:16:01 - If a Kohen is getting an Aliyah and he is still in Tachanun, what should he do? 1:17:00 - 1:18:55 In what was said above about the Ralbag, could that be related to the idea that ‘history repeats itself' 1:18:56 - 1:20:03 If I come late to the Minyan should I skip Pesukei D'Zimra? 1:20:04 - 1:23:12 If Olam Haba is such a fundamental principle of Judaism, why is not mentioned in the Torah? 1:23:13 - 1:26:08 If Olam Haba is the greatest point, what can one's relationship be with their body? 1:26:09 - 1:30:03 ‘God loves me I don't have to do Mitzvahs anymore', how would the Rav respond to this? 1:30:04 - 1:31:14 Is one allowed to work in cash advance jobs?   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Pour lutter contre la morosité automnale, Sarah Clément vous propose trois coups de cœur. "On lʹappelait Bebeto" de Javi Rey (Dargaud) raconte lʹamitié singulière entre deux garçons que tout oppose, dans la banlieue barcelonnaise des années 90. Pour sa première BD, "Pizzica Pizzica" (Futuropolis), Solène Rebière illustre avec brio emprise amoureuse et passion de la danse. Comment aborder lʹépidémie du sida de manière poétique et métaphorique? Cʹest le joli défi relevé par Quentin Zuttion dans "Salon de beauté" (Dupuis).

Rebiü'l-evvel ayı kapsamında gerçekleşen bu konuşmada Fatma Bayram hocamız şahsiyetin inşasında Peygamber Efendimiz'in örnekliğini ele alıyor. Görüş, öneri ve elinizde olan ders kayıtları için fatmabayrampodcast@gmail.com adresine mail atabilirsiniz.

Mısır'da iken, İmam Şafii (r.âleyh) Resûlullâh (s.a.v.)'den bir hadis nakletti. Topluluktan birisi dedi ki: “Ey Abdullah! Sen de mi kabul ediyorsun?” İmâm Şafii (r.âleyh) sinirlenerek dedi ki: “Sen beni kiliseden çıkarken veya benim belimde zünnar bulunurken mi gördün ki Resûlullâh (s.a.v.)'den bir hadis olsun da onu kabul etmeyeyim.” Ebu Nuaym (r.âleyh) şöyle nakletti: Bir adam İmâm Şafii (r.âleyh)'e bir hadis hakkında sordu. İmam Şafii (r.âleyh) de “Bu hadis sahihtir” dedi. O kişi: “Sen ne diyorsun?” dedi. İmâm Şafii (r.âleyh) sinirlendi ve dedi ki: “Ben, Resûlullâh (s.a.v.)'den bir hadis naklettiğim zaman o hadise aykırı görüş bildirirsem, hangi semâ beni gölgelendirir, hangi yer beni barındırır?” Ebu Nuaym (r.âleyh), Rebi (r.âleyh)'in şöyle dediğini nakletti: İmâm Şafii (r.âleyh) bir hadis anlattı. Birisi ona: “Bu hadisi sen kabul ediyor musun?” diye sordu. İmâm Şafii (r.âleyh) dedi ki: “Bana Resûlullâh (s.a.v.)'den sahih bir hadis gelir de onu kabul etmezsem, şahit olunuz ki benim aklım yok olmuştur.” Bir başka rivayette İmâm Şafii (r.âleyh) şöyle dedi: “Resûlullâh (s.a.v.)'den sahih bir hadis olduğu zaman onu kabul eder, kendi sözümü yok sayarım.” Ebu Nuaym (r.âleyh) İmam Şafii (r.âleyh)'in şöyle dediğini nakletti: “Size Resûlullâh (s.a.v.)'in sünnetinden herhangi bir şey ulaşırsa, ona hemen tabi olup onu yaşayınız. Başka kişilerin sözlerine asla iltifât etmeyiniz.” (İmam Suyutî, Akidede Sünnetin Yeri, s.155-156)

I sitt unga liv har Trollbäckenbon Rebecka "Rebi" Enholm redan hunnit med att jobba med Roy Andersson, släppt musik med producentlegenden Anders Hansson och nu senast spelat huvudrollen i höstens svenska skräckfilm, Äkta Skräck. Programledare: Niklas Wennergren

İLMİHAL SAATİ

Un premier album tout en nuances de gris pour Pizzica Pizzica. Il nous entraîne sur les pas d'Apolline, une jeune héroïne qui découvre les hauts et les bas de la vie. Elle nous interroge sur le consentement, la relation amoureuse, amicale et filiale, bref, sur notre rapport au monde, aux autres et à soi-même. Suivez-nous, pour le premier album de Solène Rebière. Entrons dans la danse. Une ronde enfantine qui va devenir une ronde amoureuse et charnelle, envoûtante jusqu'à l'excès, avant de se transformer en une tarentelle libératrice et thérapeutique. D'une maternité à une scène de théâtre, en passant par les grandioses paysages bretons, une rapide escale lyonnaise et les splendeurs napolitaines. L'œuvre nous raconte la vie d'une jeune chorégraphe de théâtre, Apolline. Notre héroïne est éprise, mais aussi en prise avec une relation amoureuse toxique qui questionne notre rapport au consentement et au monde.Solène Rebière, autrice de la bande dessinée Pizzica Pizzica aux éditions Futuropolis est l'invitée de VMDN.

Un premier album tout en nuances de gris pour Pizzica Pizzica. Il nous entraîne sur les pas d'Apolline, une jeune héroïne qui découvre les hauts et les bas de la vie. Elle nous interroge sur le consentement, la relation amoureuse, amicale et filiale, bref, sur notre rapport au monde, aux autres et à soi-même. Suivez-nous, pour le premier album de Solène Rebière. Entrons dans la danse. Une ronde enfantine qui va devenir une ronde amoureuse et charnelle, envoûtante jusqu'à l'excès, avant de se transformer en une tarentelle libératrice et thérapeutique. D'une maternité à une scène de théâtre, en passant par les grandioses paysages bretons, une rapide escale lyonnaise et les splendeurs napolitaines. L'œuvre nous raconte la vie d'une jeune chorégraphe de théâtre, Apolline. Notre héroïne est éprise, mais aussi en prise avec une relation amoureuse toxique qui questionne notre rapport au consentement et au monde.Solène Rebière, autrice de la bande dessinée Pizzica Pizzica aux éditions Futuropolis est l'invitée de VMDN.

Il colpo di fine mercato messo a segno per il Lecce da Pantaleo Corvino è il croato Ante Rebic. L'attaccante, proveniente da una stagione deludente al Besiktas, ha smaltito da poco un'ernia del disco, ma conosce a meraviglia il campionato italiano ed è pronto a dare il suo contributo al club pugliese e ai fanta-allenatori che vorranno romanticamente scommettere sul suo ritorno. Ne parlano Tommaso Murdocca e Luca Tumminello.Potrero, dove tutto ha inizio. Un podcast sul calcio italiano e internazionale.Su Mola (www.mola.tv) nel 2024 potrete seguire in diretta ed in esclusiva le partite della Copa Libertadores, Copa Sudamericana, Recopa, Liga Profesional Argentina, Copa de la Liga Profesional Argentina e Brasileirao.Diventa un supporter di questo podcast: https://www.spreaker.com/podcast/potrero--5761582/support.

The Halacha of "Kiddush Bi'mkom Se'uda" establishes that one does not fulfill the obligation of Kiddush unless he has a "meal" after Kiddush. As we've discussed in earlier editions of Daily Halacha, one fulfills this requirement with a Ke'zayit of bread, or, as the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) notes in Birkeh Yosef, a Ke'zayit of "Mezonot" food, such as cakes and the like which are made from the five principal grains. The Shulhan Aruch (Orah Haim 273:5), based on the position of the Geonim, rules that drinking a Rebi'it of wine also suffices for "Kiddush Bi'mkom Se'uda." The Halachic authorities address the question of whether rice suffices for this requirement. On the one hand, the Beracha over rice is "Mezonot," and it provides satiation like other "Mezonot" foods. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites a view which maintains that although we recite "Boreh Nefashot" after eating rice, one who recited "Al Ha'mihya" fulfills his obligation. Thus, rice shares several properties with standard "Mezonot" food. On the other hand, as noted by Hacham Ovadia Yosef, there are two important distinctions between rice and other "Mezonot" foods. Namely, it is not one of the seven special species of Eretz Yisrael, and it can never yield an obligation of Birkat Ha'mazon. One who eats a very large quantity of other "Mezonot" foods is required to recite Birkat Ha'mazon, which is not the case when one eats a large quantity of rice. In light of these distinctions, Hacham Ovadia ruled that it does not suffice to eat rice after Kiddush. Although the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that eating rice fulfills the requirement of "Kiddush Bi'mkom Se'uda," Hacham Ovadia disagrees, and rules that rice does not suffice. The Magen Abraham (Rav Abraham Gombiner, Poland, 1637-1682) ruled that one can fulfill the requirement of "Kiddush Bi'mkom Se'uda" by eating dates. Unlike other fruits, he says, dates provides satiation, and therefore if one recited Birkat Ha'mazon after eating dates, he has fulfilled his obligation of Beracha Aharona. Moreover, dates are included among the seven special species of Eretz Yisrael. As such, the Magen Abraham writes, they suffice for the requirement of "Kiddush Bi'mkom Se'uda." Hacham Ovadia Yosef, however, disagrees. He cites the Tosefet Shabbat who observed that the Gemara does not describe dates as providing satiation. The Gemara says that dates are "Zayni" – nourishing – but not satiating. And, the Shulhan Aruch explicitly rules that fruits do not suffice for "Kiddush Bi'mkom Se'uda," without making an exception for dates. Therefore, eating dates does not suffice for the requirement of "Kiddush Bi'mkom Se'uda." Hacham Bension Abba Shaul (Israel, 1923-1998), in Or Le'sion, discusses the question of whether eating noodles suffices for this requirement. Noodles differ from other "Mezonot" foods in that they are boiled, not baked, and, as such, eating a large quantity of noodles does not require one to recite Birkat Ha'mazon. Nevertheless, Hacham Bension concludes that one may eat noodles to fulfill the requirement of "Kiddush Bi'mkom Se'uda," because their Beracha is "Mezonot" and they are made from grains included among the seven special species of Eretz Yisrael. As mentioned in an earlier edition of Daily Halacha, when a Berit is performed in the synagogue after services on Shabbat, the one who recites the Beracha over wine – usually the Rabbi – should have in mind to fulfill the Kiddush obligation with this Beracha. He should then ensure to drink a Rebi'it of wine. The Ben Ish Hai mentions that this was the practice in Baghdad. If food is served after the Berit, then the Rabbi should have in mind that his recitation of the Beracha should fulfill the Kiddush obligation for the congregation, as well, and they must then eat a Ke'zayit of bread or of "Mezonot" food. Hacham Bension notes that this practice is acceptable despite the prohibition of "En Osin Misvot Habilot Habilot" – that we do not group Misvot together into a single act. Firstly, he explains, there is no actual requirement to have a cup of wine at a Berit Mila, so strictly speaking, there is only one Misva involved (Kiddush). Secondly, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that the rule of "En Osin Misvot Habilot Habilot" applies only when performing two Biblical commands, and neither the cup of wine at Berit Mila nor the cup of wine for Kiddush is a Biblical requirement. Summary: Kiddush must be recited in the context of eating, and thus one must eat after Kiddush either a Ke'zayit of bread or of "Mezonot" food. It also suffices to drink a Rebi'it of wine. Although the Beracha of "Mezonot" is recited over rice, eating rice does not suffice to fulfill this requirement.

A person does not fulfill the obligation of Kiddush on Shabbat unless he either eats a Kezayit of bread or Mezonot food, or drinks a Rebi'it of wine, after reciting or hearing Kiddush. One is required to partake of the food or wine immediately after Kiddush, without any delay. It is improper to delay eating after hearing Kiddush, since the Kiddush must be recited within the context of a meal. If a person did delay eating or drinking wine, and did not eat or drink immediately after the Kiddush, he has nevertheless fulfilled his obligation and does not have to repeat Kiddush. The exception to this rule is a case where one had in mind when he recited Kiddush that he would eat only 72 minutes or more after Kiddush. If a person from the outset planned on delaying eating for this amount of time, he has not fulfilled the Misva of Kiddush and must recite Kiddush again. But if somebody intended to eat immediately after Kiddush and then something came up and resulted in a delay, he has fulfilled his obligation. Even though one should certainly make an effort to eat or drink immediately after Kiddush, he fulfills his obligation so long as he had not planned from the outset to delay eating or drinking. This is the ruling of Hacham Ovadia Yosef, in his work Halichot Olam (vol. 3, p. 3; listen to audio recording for precise citation). Summary: One must eat a Kezayit of bread or Mezonot food, or drink a Rebi'it of wine, immediately after reciting or hearing Kiddush, without delay. One who delayed eating or drinking has nevertheless fulfilled his obligation of Kiddush, provided that he had not planned from the outset to delay eating or drinking for 72 minutes or more.

Nouvel épisode du podcast MEDIT'ACTION avec Eric Rebière, une légende du surf de grosses vagues et ceinture noire de Jiu Jitsu Brésilien !Double champion d'Europe en 2000 et 2002, Éric Rebière fut le premier surfeur français à se qualifier pour le circuit mondial de surf, pour la saison 2004 en terminant 10e du WQS 2003.Il ouvrit la voie aux surfeurs européens avec les qualifications dans les années suivantes de Mikaël Picon en 2006, Jérémy Florès pour 2007.Éric pratique maintenant le surf de grosses vagues. Discipline dans laquelle il s'illustre sur les plus grosses houles du monde à Nazaré au Portugal, Belharra en France, mais aussi en Irlande, à Mavericks ou en Galice.Dans ce podcast, il partage avec nous son parcours, sa vision du sport, son mindset, et ses conseils sur la performance de haut niveau.Nous revenons dans un premier temps sur ses débuts dans le surf au Brésil, ses premiers défis et ses inspirations, avant d'échanger sur les moments les plus marquants de sa carière de surfeur professionnel, et sa qualification pour le circuit mondial en 2004.Eric raconte comment il a ouvert la voie pour d'autres surfeurs et sur son rôle et son sentiment d'être un pionnier pour le surf européen.Nous avons ensuite discuté de l'importance de la préparation physique et mentale, notamment dans le surf professionnel et dans le surf de grosses vagues.Eric partage avec nous ses techniques et son mindset hors du commun pour gérer le stress, le risque et le danger dans des conditions extrêmes comme à Nazaré et Mavericks.Nous avons longuement échangé sur sa découverte et sa pratique du JJB, sur ce qui l'a attiré et continue de le passionner dans cette discipline, et sur ce que le jiu-jitsu brésilien lui a apporté en termes de mindset et de discipline.Enfin nous avons aborder de façon plus philosophique sa vision du sport et de la vie, et Eric a pu partager de nouveaux conseils précieux pour les jeunes surfeurs et sportifs en quête d'excellence.Un épisode à la hauteur des vagues de Nazaré en plein hiver.Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.

Halacha requires drinking four cups of wine at the Seder, and each cup must contain at least a Rebi'it – approximately 3.2 ounces – of wine. Preferably, one should drink the entire cup, but one fulfills his obligation even if he drinks less, as long as he drinks at least the majority of the cup (Shulhan Aruch Orah Haim 472:8). The question arises, in what time-frame must one drink this amount in order to be considered to have drunk a cup of wine? Within how much time one must drink the Rebi'it (or the majority of the cup)? The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), in several contexts, maintains that one is considered to have drunk a Rebi'it if he drinks it within the amount of time that is normally needed to drink this amount. This is, of course, a very short period of time. According to the Rambam, then, it would seem that when drinking each of the four cups, one must drink the Rebi'it all at once. The Ra'abad (Rabbi Abraham Ben David of Posquieres, 1125-1198), however, disagrees, and maintains that one is considered to have drunk a Rebi'it if he drinks this amount within the period of "Kedeh Achilat Paress," which is defined as anywhere from four minutes to nine minutes. This view is based on the Gemara's discussion in Masechet Keritut (13). The Shulhan Aruch, in discussing the laws of Yom Kippur (Orah Haim 612:10), appears to follow the Rambam's view, as he writes that one violates the prohibition of drinking on Yom Kippur if he drinks a Rebi'it in the amount of time normally needed to drink this quantity. Elsewhere in the laws of Yom Kippur, however, in discussing the guidelines for ill patients, the Shulhan Aruch indicates that he follows the Ra'abad's view. Thus, the Shulhan Aruch's position on this issue is unclear. When it comes to the laws of Berachot, the accepted practice is not to recite a Beracha Aharona after drinking unless one drank a Rebi'it all at once and is thus required to recite a Beracha Aharona even according to the Rambam. In light of the rule of "Safek Berachot Le'hakel" – we do not recite a Beracha in situations of uncertainty – we do not recite a Beracha Aharona unless a Rebi'it was drunk all at once, within the time normally needed to drink this amount, in deference to the Rambam's position. Returning to the four cups of wine at the Seder, Hacham Ovadia Yosef, in his Hazon Ovadia – Teshubot, rules that although one should preferably drink the cup all at once, if this is difficult one may rely on the Ra'abad's view. He writes that since the obligation of Arba Kosot (the four cups) was enacted by the Sages, and does not constitute a Biblical requirement, one may rely on those authorities who allow drinking the required amount within the period of "Kedeh Achilat Paress." Although the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Sav (29), maintains that one who did not drink the required amount all at once must drink another cup, Hacham Ovadia disagrees. In his view, although one should preferably drink the required amount all at once, if one drank within 4-9 minutes he has fulfilled his obligation. This is the position taken by several other Halachic authorities, as well, including the Aruch Ha'shulhan, Rav Haim Palachi and Hacham Bension Abba Shaul. It should be noted that one does not have to drink the required amount in a single gulp. Even according to the Rambam's view, the Rebi'it must be drunk within the time-frame that is normally needed to drink this amount, and therefore, as it is normal for people to drink in two gulps, this would be perfectly acceptable. See shaar ha siyun 210 sk 11 Summary: Each of the four cups of wine at the Seder must contain at least 3.2 ounces of wine, and one should preferably drink the entire cup all at once, without pausing, though it does not have to be drunk in a single gulp. If it would be difficult to drink the entire cup, one should drink at least the majority of the cup. If it would be difficult to drink the required amount all at once, it may be drunk within a period of 4-9 minutes.

According to the accepted custom, women are not required to observe the Ta'anit Bechorot (Fast of the Firstborn) on Ereb Pesah, or participate in a Siyum to absolve themselves from the fast. Nevertheless, there are some firstborn women who have the practice of refraining from eating until they receive some cake from the Siyum made in the synagogue for the male firstborn (which some people sarcastically call "the magic cake"). Hacham Bension Abba Shaul (Israel, 1923-1998) writes that although a man who is a firstborn must actually attend a Siyum, and simply being brought a piece of cake does not absolve him from the fast, nevertheless, firstborn women may adopt this practice, since in any event they are not required to fast. In order for a firstborn to absolve himself from the fast, he must either eat a Ke'zayit of Mezonot food (approximately 30 grams) or drink a Rebi'it of wine or grape juice (approximately 3.2 ounces) at the Siyum celebration. It occasionally happens that cake made from potato starch is served at the Siyum since the premises have already been cleaned for Pesah. One does not fulfill requirement with such cake, since it is not a Mezonot food. If a firstborn attends a Berit or Pidyon Ha'ben on Ereb Pesah, and he either eats or drinks wine, this suffices to absolve him from the fast. This applies also to a Bar Misva celebration held on the day the boy becomes a Bar Misva. When a Berit is held on Ereb Pesah, the father, the Mohel and the Sandak are all exempt from the fast, as it is considered a holiday for them. Firstborns must ensure not to eat or drink anything until after the Siyum. Even if one knows that he will be attending a Siyum, he may not eat or drink until that point. If a firstborn hears a Siyum before he prays, such as if a Siyum is held at an early Minyan and he will be going to a later Minyan, then he should drink a Rebi'it of water at the Siyum (as drinking water is permissible before praying in the morning), and then take some cake or wine from the Siyum to eat or drink after he prays Shaharit. This is the ruling of Hacham Bension Abba Shaul. If a firstborn does not have any Siyumim taking place in his area, and he cannot study a complete Masechet of Talmud, then he may make a Siyum on completing a Masechet of Mishna with the commentary of Rabbenu Ovadia Mi'Bartenura. This is the ruling of Hacham Ovadia Yosef. One who makes a Siyum on a Masechet does not have to learn the Masechet in order. It is perfectly acceptable, for example, to study all the chapters except the fifth, and then complete the fifth chapter at the Siyum. Hacham Bension Abba Shaul notes that the practice of attending a Siyum to absolve oneself from the fast has no mention in the writings of the Rishonim (Medieval scholars), and was instituted later, during the period of Aharonim. This was done because people did not have the strength to fast and then conduct the Seder properly that night. Therefore, Hacham Bension writes that if somebody knows he fasts well and will have no trouble abstaining from food and drink the entire day and then properly conducting the Seder, it is preferable for him to fast. We should note, however, that this can be very difficult, especially when Daylight Savings Time begins before Pesah. The Seder generally does not begin before 8:30, and one who fasts on Ereb Pesah will be drinking two cups of wine on an empty stomach without eating anything substantial until around 10pm or so. This would be very difficult for the vast majority of people, and therefore it is preferable to attend a Siyum unless one is confident that fasting will not affect him at the Seder that night. The Ta'anit Bechorot fast was instituted to commemorate the plague of the firstborn which struck Egypt on the night of the Exodus, from which the firstborn of Beneh Yisrael were saved. The question naturally arises as to why this miracle would be commemorated by fasting. On Purim, for example, we were saved from death and we therefore celebrate with a festive meal. Why would the firstborn commemorate being rescued from the plague by fasting? Hacham Bension explains that when a person is the beneficiary of a miracle, the miracle causes his merits to diminish. It comes out of the person's "account," so-to-speak, and his merits therefore need to be replenished, which the firstborn try to do through the fast of the firstborn. Therefore, one who is able to actually fast should do so, though, as mentioned, only if he is confident that it will not hamper his ability to properly conduct the Seder.

Hy friends! Welcome to another great episode of Group Answers! Discipleship can play out in a variety of ways in depending on the context: big churches vs. small churches, or  rural areas vs. urban areas. On today's show Rebi Varghese, Community Groups Pastor at Church of the City in New York, shares his passion for discipleship and the challenges and opportunities of ministry in a city like Manhattan. He discusses the unique rhythms of New York City and the importance of community in the discipleship process. Rebi emphasizes the universal principles of disciple making, such as the need for relational equity and a hunger for God. He also highlights the importance of resourcing and caring for leaders, as well as the value of cohorts and mentoring in building sustainable ministries. Rebi's vision is to see discipleship impact the entire city of New York and beyond.Rebi Varghese has served as the Community Groups Pastor at Church of the City (COTC) New York for almost 2 years. Born and raised in Michigan, God called Rebi and his wife Liz to to take a step of faith to move to New York and be a part of the work God is doing through COTC. Rebi served as an assistant pastor at Harvest Mission Community Church in Ann Arbor for 7 years prior to joining COTC. When not at work he enjoys spending time with Liz and their 7 month old son Caleb and following Detroit sports teams and the University of Michigan.Thanks for listening and sharing this episode with a friend! SHOW LINKS: Connect with Rebi VargheseConnect with Brian Daniel 

The work Ta'alumot Leb (vol. 3, 19:4) discusses the situation of a Berit Mila that takes place in the synagogue on Shabbat morning. It is customary at a Berit Mila for the Rabbi to recite the Beracha of "Boreh Peri Ha'gefen" and the special Beracha for the Berit over a cup of wine. On Shabbat morning, however, one may not eat or drink anything before reciting or hearing Kiddush, and the custom on Shabbat is to conduct a Berit immediately after the prayer service. How, then, can the Rabbi drink the cup of wine at the Berit, if he had yet to recite or hear Kiddush? The Ta'alumot Leb records the practice of a certain Rabbi who, in such situations, would ensure to drink a full Rebi'it (approximately 3.2 oz.) of wine from the wine of the Mila, and have in mind to fulfill the Misva of Kiddush with this cup of wine. In order to fulfill the Misva of Kiddush, one must hear or recite Kiddush "Be'makom Se'uda" – at a place where he then eats. This Rabbi would therefore make a point of drinking a Rebi'it of wine from the cup of the Berit Mila, so that he can fulfill the requirement of reciting Kiddush at the place where he then drinks wine. This practice demonstrates two important Halachot. First, it shows that one can use one cup of wine for two different Misvot. The Rabbi in this situation used the cup of wine for both the Berachot over the Berit Mila as well as for Kiddush. Although there is a rule of "En Osin Misvot Habilot Habilot," which forbids "bunching" different Misvot together, this rule applies only to performing two different Misva acts simultaneously. For example, during the times of the Mikdash, it would be forbidden for a Kohen to give the special Sota waters to two women at the same time. However, one may perform a single Misva act to fulfill two different requirements. Thus, one may use the cup of wine at a Berit Mila for Kiddush, as well. The second important Halacha reflected by this practice is that drinking a Rebi'it of wine suffices to fulfill the requirement of "Kiddush Be'makom Se'uda." A person who recites Kiddush on Shabbat morning fulfills his obligation even if he does not eat anything at the site of the Kiddush, provided that he drinks at least a Rebi'it of wine. It often happens that a Rabbi attends a Kiddush on Shabbat morning where he is invited to recite Kiddush on behalf of everyone assembled, but he does not intend to stay to eat. In such a situation, he should simply ensure to drink at least 3.2 ounces of the Kiddush wine, and he is thereby considered to have recited Kiddush "Be'makom Se'uda." This is the ruling of numerous Halachic authorities, including Maran (in Bet Yosef), the Rama, the Peri Hadash, the Hid"a, Rav Yaakov Kuli (in Yalkut Me'am Lo'ez), and the Shulhan Gabo'ah. It should be noted that if a person does not drink a Rebi'it of wine, then he does not fulfill the obligation of Kiddush unless he eats a Ke'zayit of baked goods. He does not fulfill his obligation by eating other foods, like fruits, vegetables, potatoes, and even rice. There is a dispute among the Halachic authorities as to whether one can fulfill the requirement of "Kiddush Be'makom Se'uda" by drinking a Rebi'it of grape juice. Rav Yosef Shalom Elyashiv (contemporary) is reported to have raised the question and leaned toward the stringent position, that grape juice resembles grapes in this regard, and it therefore does not suffice for the requirement of "Kiddush Be'makom Se'uda." Hacham Ovadia Yosef, however, after citing Rav Elyashiv's ruling, writes that he disagrees (listen to audio recording for precise citation). He maintained that grape juice is considered the same as wine, and thus one may fulfill the obligation of Kiddush on Shabbat morning by drinking a Rebi'it of grape juice, even if he does not eat anything. Summary: In order to fulfill the obligation of Kiddush on Shabbat morning, one must either eat a Ke'zayit of baked grain products or drink a Rebi'it (approx. 3.2 oz.) of wine or grape juice after reciting or hearing Kiddush. When a Berit Mila is held in the synagogue on Shabbat morning after the prayer service, the Rabbi should ensure to drink a full Rebi'it of wine from the cup of the Berit Mila and have in mind to thereby fulfill the Misva of Kiddush.

We are so glad you joined us to help you start your new year! This episode's guest is Matthew Rathbun. Matthew discusses business suggestions, strategies, and ideas to help you make your plans for success this year. This is Part 2 of the interview with Matthew on Business Planning. The first part was launched earlier this month. In this part 2 episode, Matthew leads us into a conversation about the people you're partnering with in your business and gives some great suggestions when you consider the rhythm of work and home life. We would also love to hear your feedback on this new format with two parts and shorter episodes.    [2:30] Matthew urges you to choose your sellers and buyers carefully. Allot your time and attention to the right people.   [7:30] Matthew explains that you are alienating your market if you post what a great time it is to buy. It is a very different marketplace today with a different cost of living and a weaker job market than past markets.   [8:27] Whatever you post in a public forum, consider how it impacts your target audience. Tell them you understand their pain points and villains and you have the solutions to their problems.  [12:27] Matthew sits on the board of a housing non-profit. He had a recent conversation with a board member about the challenges people have coming up with the down payment.   [13:40] Matthew recommends apps that can function as your Personal Knowledge Management System.    [16:49] Matthew discusses digital mind mapping and a powerful tool for this.    [18:01] Matthew does his business planning in October and November to get ready for January. Do it when it's right for you. [21:43] Do not trade your family for your career. Your career is alluring; everyone's feeding your ego. It's an ego-driven industry. What your spouse and kids think of you is eternal.   [30:21] Matthew's last word: He has a business planning workbook that you can download on this site.    [31:15] Look for things like virtual assistants. Start budgeting; this market is going to create opportunities.    [31:55] The world is changing rapidly. There is going to be a lot of opportunity in the changes with the right mindset and the right plans.  [33:35] We hope you will consider taking the ABR®, the Accredited Buyer's Representative designation, this year. You can learn more at learning.realtor.   [34:02] We will be continuing with great education to help you work more clearly and more intentionally with buyers. Join us every two weeks for new episodes and review the past episodes if you need help with specific topics. Thanks for joining us! Go out there, improve your system, and sell some property!   Tweetables:   “[Use a] Personal Knowledge Management System. Our brains were designed for creating ideas, not for remembering things.” — Matthew Rathbun   “It is not worth trading your family for this career. I have watched it happen way too many times.” — Matthew Rathbun   “I don't expect my family to support my career. I think that's a misalignment.” — Matthew Rathbun   Guest Links: Matthew Rathbun on Facebook Canva Templates at Etsy.com NARRPR.com REALTOR® Property Resource   MyStorybrand.com Apple Notes Evernote Getting Things Done: The Art of Stress-Free Productivity, by David Allen Apple Freeform MindMup Cofftivity MyOutDesk Matthewrathbun.com/resources/   NAR Resource Links NAR.realtor/technologyABR® SRS C-RETS class   Additional Links: Microcourses found at Learning.REALTOR. Use the coupon code PODCAST to obtain 15% off the price of any microcourse!   CRD@NAR.REALTOR Crdpodcast.REALTOR Learning.REALTOR — for NAR Online Education Training4RE.com — List of Classroom Courses from NAR and its affiliates CRD.REALTOR — List of all courses offered REBI   Host Information: Monica Neubauer Speaker/Podcaster/REALTOR® Monica@MonicaNeubauer.com MonicaNeubauer.com FranklinTNBlog.com   Monica's Facebook Page: Facebook.com/Monica.Neubauer Instagram: Instagram.com/MonicaNeubauerSpeaks   Guest Bio Matthew Rathbun I'm unapologetically me. I love learning and sharing what I've learned with anyone willing to listen. It's what I've done all of my life. I'm a restless and demanding learner myself, so I focus on people in the audience who want advanced information, a little humor, and actionable information when they leave. If a learner attends one of my sessions, I feel honored to have them there and feel that I have a duty to ensure that the time they have given me will be valuable to them. I believe that every moment with learners should count.   I still work with clients and actually practice the skills and information that I deliver in each class. I'm also a licensed broker in Virginia, DC, and Maryland and a licensed instructor in many states in the U.S. I am the Executive Vice President of a large multi-office firm in Virginia and oversee operations, risk management, and agent development among other things. Before becoming a broker, I was a high-performing agent and received a number of awards and accolades throughout the year including the Virginia Association Instructor of the Year, and was recognized by RISMedia Newsmaker Thought Leader in 2020.   My course offerings are pretty extensive and I'm always happy to create unique content if it's within my knowledge base. I'm a certified CRS instructor and have contributed to or written various national certification and designation courses for RRC, REBAC, and REBI (all three NAR education institutes). My emphasis is on leadership development, technology, risk management, and advanced practice of real estate. I have a wide range of experience with risk reduction, including serving on the local, state, and national professional standards workgroups, MLS compliance committees, and various other industry opportunities that have given me broad exposure to what should be the best practices in the industry. I am an alumnus of the VAR Leadership Academy. As an author, I have contributed to many real estate industry magazines and online industry news venues.   A few accolades: REBI National Distinguished Instructor of the Year 2021 CRS National Instructor of the Year 2020 Virginia Association of REALTORS® — Instructor of the Year 2007 RISMedia Newsmaker — 2020 Influencer Virginia REALTORS® Graduate — Leadership Academy — 2007 Fredericksburg Assoc. of REALTORS® — Realtor of the Year 2020 Fredericksburg Assoc. of REALTORS® — President's Award 2010 Fredericksburg Assoc. of REALTORS® — Code of Ethics Award 2011 Fredericksburg Assoc. of REALTORS® — Rookie of the Year 2003 Fredericksburg Assoc. of REALTORS® — Honor “Role” Fredericksburg Assoc. of REALTORS® — Production Awards Coldwell Banker Recruiter Award — Virginia

We are so glad you joined us to help you start your new year! This episode's guest is Matthew Rathbun. Matthew will be discussing business suggestions, strategies, and ideas to help you make your plans for success in 2024. This is the first part of a series on Business Planning with Matthew this month. The second part will launch later this month.   [2:55] Matthew is the EVP of a Coldwell Banker company with 10 or 11 offices in the D.C.-Maryland-Virginia area.   [3:40] Matthew started teaching and has been teaching ever since. He is currently the president-elect for the Real Estate Business Institute, a good partner for CRD, providing lots of education to agents.   [4:20] There has been attrition in the industry. A lot of agents are not seeing a lot of production right now. When you plan for next year, you have to base it on reality. [5:33] We are knowledge workers more than salespeople. The buyer hires you as a buyer's agent for what you know. How do you provide clarity on your value as a buyer's agent?   [7:00] A knowledge worker will say, “I know the market, what my capabilities are, and what my consumer base is and I'm going to build a strategic plan.”   [7:37] You can be a knowledge worker to your consumers and demonstrate that value to them. You can use your knowledge and say, “I'm the CEO of me.”   [9:21] What are we changing for 2024? Agents need to be much more precise with their goals to be able to look back and see what they've accomplished and why this is a good career for them.   [11:12] Matthew goes over tips and tools on how to interject your goals. Substantial industry changes are coming but most of our chaos is controllable.   [13:00] You're controlling whatever chaos you can. Putting systems in place is so important. “You do not rise to the level of your goals, you fall to the level of your systems.” — James Clear   [15:48] With industry changes, Matthew says training will be a core part of any successful agent's business.   [18:33]. Change is good. A bad change can be corrected to something better. Have a healthy mindset on addressing change. Lean into change and what it means.   [23:06] It's time to add to your listing kit and improve the buyer consultation kit on your website. Market your value proposition for buyers. Matthew discusses what to do in the next 30 to 90 days.   [25:45] Agents need a better consumer persona. Who do you want to work with? Just saying you want to work with sellers or with buyers is not focused enough to reach the core consumer that you want.   [30:18] Matthew cites Atomic Habits, by James Clear as the most transformative book. He recommends other books.    [32:50] Monica urges you to check the resources mentioned in this episode and Matthew Rathbun's website linked in the notes. What education do you need to add to your life and business? The Center for REALTOR® development highly recommends ABR®, The Accredited Buyer's Representative designation.   Tweetables:   “This is very much an industry where you get to eat what you kill. You hunt it. You kill it. Now you get to enjoy it, so to speak.” — Matthew Rathbun   “Change is good. I've always said change is good. Even if it's bad change, it's generally going to be corrected and lead to something that's better.” — Matthew Rathbun   “Every successful CEO is a reader. That's one of the common traits of all successful CEOs.” — Matthew Rathbun   Guest Links:Matthew Rathbun on Facebook Canva Templates at Etsy.com NARRPR.com REALTOR® Property Resource   Building a StoryBrand: Clarify Your Message So Customers Will Listen, by Donald Miller Atomic Habits: An Easy & Proven Way to Build Good Habits & Break Bad Ones, by James Clear Building a Second Brain: A Proven Method to Organize Your Digital Life and Unlock Your Creative Potential, by Tiago Forte Getting Things Done: The Art of Stress-Free Productivity, by David Allen   Canva.com Alignment.io Trello.com MyStorybrand.com Freeform – app for iPads and iPhones only MindMup.com Coffitivity.com Matthewrathbun.com/resources/   NAR Resource LinksNAR.realtor/technologyABR® SRS   Additional Links: Microcourses found at Learning.REALTOR. Use the coupon code PODCAST to obtain 15% off the price of any microcourse!   CRD@NAR.REALTOR Crdpodcast.REALTOR Learning.REALTOR — for NAR Online Education Training4RE.com — List of Classroom Courses from NAR and its affiliates CRD.REALTOR — List of all courses offered REBI   Host Information: Monica Neubauer Speaker/Podcaster/REALTOR® Monica@MonicaNeubauer.com MonicaNeubauer.com FranklinTNBlog.com   Monica's Facebook Page: Facebook.com/Monica.Neubauer Instagram: Instagram.com/MonicaNeubauerSpeaks   Guest Bio Matthew Rathbun I'm unapologetically me. I love learning and sharing what I've learned with anyone willing to listen. It's what I've done all of my life. I'm a restless and demanding learner myself, so I focus on people in the audience who want advanced information, a little humor, and actionable information when they leave. If a learner attends one of my sessions, I feel honored to have them there and feel that I have a duty to ensure that the time they have given me will be valuable to them. I believe that every moment with learners should count.   I still work with clients and actually practice the skills and information that I deliver in each class. I'm also a licensed broker in Virginia, DC, and Maryland and a licensed instructor in many states in the U.S. I am the Executive Vice President of a large multi-office firm in Virginia and oversee operations, risk management, and agent development among other things. Before becoming a broker, I was a high-performing agent and received a number of awards and accolades throughout the year including the Virginia Association Instructor of the Year, and was recognized by RISMedia Newsmaker Thought Leader in 2020.   My course offerings are pretty extensive and I'm always happy to create unique content if it's within my knowledge base. I'm a certified CRS instructor and have contributed to or written various national certification and designation courses for RRC, REBAC, and REBI (all three NAR education institutes). My emphasis is on leadership development, technology, risk management, and advanced practice of real estate. I have a wide range of experience with risk reduction, including serving on the local, state, and national professional standards workgroups, MLS compliance committees, and various other industry opportunities that have given me broad exposure to what should be the best practices in the industry. I am an alumnus of the VAR Leadership Academy. As an author, I have contributed to many real estate industry magazines and online industry news venues.   A few accolades: ■      REBI National Distinguished Instructor of the Year 2021 ■      CRS National Instructor of the Year 2020 ■      Virginia Association of REALTORS® — Instructor of the Year 2007 ■      RISMedia Newsmaker — 2020 Influencer ■      Virginia REALTORS® Graduate — Leadership Academy — 2007 ■      Fredericksburg Assoc. of REALTORS® — Realtor of the Year 2020 ■      Fredericksburg Assoc. of REALTORS® — President's Award 2010 ■      Fredericksburg Assoc. of REALTORS® — Code of Ethics Award 2011 ■      Fredericksburg Assoc. of REALTORS® — Rookie of the Year 2003 ■      Fredericksburg Assoc. of REALTORS® — Honor “Role” ■      Fredericksburg Assoc. of REALTORS® — Production Awards ■      Coldwell Banker Recruiter Award — Virginia

durée : 00:58:44 - Entendez-vous l'éco ? - par : Tiphaine de Rocquigny - La réindustrialisation des Etats-Unis est au cœur des Bidenomics, comment les entreprises américaines se saisissent-elles de la politique industrielle souhaitée par Biden et de ses milliards de subvention ? - invités : Thérèse Rebière Économiste, enseignante-chercheure au Conservatoire National des Arts et Métiers (CNAM) et au Centre d'Etudes de l'Emploi et du Travail (CEET); Matthieu Schorung Géographe, maître de conférences à Cergy Paris Université, chercheur au laboratoire MATRiCE

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

The Gemara establishes the famous rule of "En Kiddush Ela Bi'mkom Se'uda" – Kiddush must be recited in the framework of a meal. Meaning, if one did not eat after reciting Kiddush, then he has not fulfilled the obligation of Kiddush, because he did not recite Kiddush in the framework of a meal. The Shulhan Aruch (Orah Haim 273) writes that one must eat "Tekef," or "immediately" after Kiddush. Clearly, this cannot mean the moment Kiddush is finished, because it takes some time to get up from the table, perform Netilat Yadayim, and so on. Moreover, the Gemara mentions a case of people who recited Kiddush in the basement and then ate the meal on the rooftop. Quite obviously, they could not have started their meal immediately after Kiddush. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) therefore explains that it suffices if one had in mind when he recited Kiddush to begin the meal right away, or if one started the meal right away, even if he had not intended to do so. One does not fulfill the Misva only if he intended at the time he recited Kiddush to delay the meal, and he indeed delayed the meal.The question, however, remains, how long of a delay disqualifies the Kiddush?This issue is subject to a debate among the Halachic authorities. Hacham Bension Abba Shaul (Israel, 1923-1998) ruled that an intended delay of a half-hour disqualifies one's Kiddush. He claims that in other contexts in Halacha the period of 30 minutes is considered "Samuch" – "near" – and thus if the Sages required eating one's meal shortly after Kiddush, this must mean that the meal should begin within a half-hour of Kiddush. Hacham Ovadia Yosef, however, argues, and maintains that the meal must start within 72 minutes of Kiddush, as 72 minutes is the duration of "Ikul" – the process of digestion. What precisely must one eat to be considered to have eaten a "meal" after Kiddush?The Shulhan Aruch maintains that after Kiddush one must eat either a Ke'zayit of bread, or a Ke'zayit of "Mezonot" food made from one of the five principal grains. Although the Shilteh Gibborim (Rav Yehoshua Boaz, 16th century) ruled that one may also eat fruits, the Shulhan Aruch does not accept this view. Therefore, if a person attends a Kiddush in the synagogue, after hearing the recitation of Kiddush he must ensure to eat at least a Ke'zayit of bread or of "Mezonot" food (such as cake, cookies or crackers). If he only eats fruit or has a drink, he has not fulfilled his obligation. He will thus be considered as having eaten before Kiddush, which is forbidden, and will not allowed to eat when he gets home until he recites Kiddush.The Shulhan Aruch also cites the opinion of the Geonim that it suffices to drink a Rebi'it – approximately 3.2 ounces – of wine. The Lebush (Rav Mordechai Yaffe, 1530-1612) understood this to mean that one must drink a Rebi'it in addition to the amount which he is required to drink for the Misva of Kiddush (a cheekful). This is also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Bereshit. Others, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Ovadia Yosef, disagree. They note that a Rebi'it suffices to require the recitation of a Beracha Aharona, and there is thus no reason to require drinking any more than this amount. Therefore, if one recited Kiddush, and instead of drinking only the minimum required amount of wine he drank a full Rebi'it, he has fulfilled the requirement of "Kiddush Bi'mkom Se'uda" even if he does not eat any bread or "Mezonot" food. It must be emphasized, however, that the people who heard Kiddush must still eat, even if the person who recited Kiddush drinks a Rebi'it of wine.Rav Yosef Shalom Elyashiv (Israel, 1910-2012) ruled that although drinking a Rebi'it of wine suffices for this requirement, it does not suffice to drink a Rebi'it of grape juice. Since grape juice does not have the satiating effect that wine has, a Rebi'it of grape juice does not qualify as a "Se'uda" with respect to this Halacha. Hacham Ovadia Yosef, however, disagrees, and maintains that since grape juice indeed provides some degree of satiation, a Rebi'it of grape juice may be considered a "Se'uda" with respect to the Kiddush obligation.Summary: In order to fulfill the obligation of Kiddush, one must eat a Ke'zayit of bread or "Mezonot" food, or drink a Rebi'it of wine or grape juice, immediately after Kiddush. If one recited Kiddush without the intention of eating within a period of 30 minutes (or, according to some opinions, 72 minutes) after Kiddush, and he indeed did not eat within that time, then he has not fulfilled his obligation.

Halacha requires drinking at least a "Melo Lugmav" (cheekful) – or about 1.7 ounces – of the wine in the Kiddush cup. Preferably, the one who recites Kiddush should drink this amount, but if he is cannot do so, for whatever reason, then he may give the wine to somebody else, who heard the Kiddush, to drink.There is a debate among the Halachic authorities concerning a case where nobody drank this required amount, for example, if the one who recited Kiddush took a small sip and then put the cup down, but nobody else drank from it. Several Halachic authorities, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) and Hacham Bension Abba Shaul (Israel, 1923-1998), understood the Bet Yosef (Orah Haim 271) as indicating that the obligation of Kiddush is fulfilled even if the wine is not drunk. Although the "Misva Min Ha'mubhar" – the highest standard of performing the Misva – requires drinking a "Melo Lugmav" of wine, the basic obligation is fulfilled even if nobody drinks. Therefore, if it happened that nobody drank the required amount of Kiddush wine, the obligation was fulfilled and one does not have to repeat Kiddush. Hacham Bension adds, however, that a person in this case should try to hear Kiddush from somebody else, but strictly speaking, this is not required, as he has fulfilled his obligation. Hacham Bension applies this ruling to Habdala, as well; if nobody drank a Rebi'it of wine, the obligation has nevertheless been fulfilled.Hacham Ovadia Yosef, in Hazon Ovadia – Shabbat, disagreed, and understood the Bet Yosef's comments differently. According to his reading, one does not fulfill even the basic obligation of Kiddush if nobody drinks the minimum required amount of wine. This is also the position of the Mishna Berura.Rabbi Moshe Halevi (Israel, 1961-2001), in Menuhat Ahaba, writes that it suffices even if somebody who heard Kiddush drank a "Melo Lugmav" of wine from his own cup. Meaning, even if nobody drank the wine from the cup upon which Kiddush was recited, nevertheless, if at least one person at the table drinks a "Melo Lugmav" from his cup, then everyone has fulfilled their obligation. Therefore, if one is listening to Kiddush and sees that the person who recites Kiddush is not planning to drink the wine, he should drink his own cup of wine, and in this way everyone has fulfilled the obligation.Summary: After the recitation of Kiddush, somebody – preferably the one who recited Kiddush – must drink at least 1.7 ounces from the Kiddush cup. If nobody drinks from the Kiddush cup, it suffices if somebody at the table drank this amount of wine from his own cup. According to some opinions, the Misva is fulfilled even if nobody drank any wine, though even according to this view, a person in this situation should try to hear Kiddush again.

The Shulhan Aruch rules that one must drink a "Melo Lugmav" – a cheekful – of the wine in the Kiddush cup. This is equivalent to the majority of a Rebi'it (3.2 ounces), or approximately 1.7 ounces.According to the Shulhan Aruch, the Mekadesh – the person who recited Kiddush – should be the one to drink the wine. The Geonim were of the opinion that if the Mekadesh does not drink the Kiddush wine, then nobody who heard Kiddush fulfills the obligation. Out of concern for this opinion, the Mekadesh should be the one to drink. Therefore, people who are together for Kiddush should ensure to appoint for Kiddush somebody who is able to drink the wine. Sometimes, people want to give this honor to an elderly man who cannot drink wine. This should not be done, as the Mekadesh should drink the wine.If, however, for whatever reason, the person who recited Kiddush is unable to drink, then the cup should be given to somebody else to drink. If nobody is able to drink the required amount of wine, then it suffices if everybody drinks a small amount, as long as between everybody the required amount is drunk. This is the ruling of Rabbi Moshe Ha'levi (Israel, 1961-2001), in his Menuhat Ahaba, and of Hacham Bension Abba Shaul (Israel, 1923-1998). They add, however, that if the people know from the outset that nobody can drink the complete amount, they should recite Kiddush over bread rather than recite Kiddush on wine and have everybody take a small sip.There is a debate among the Halachic authorities as to whether the Misva is fulfilled if the wine is drunk by somebody who was not participating in the Kiddush – such as if he had already recited Kiddush earlier – but happens to be present. The Shulhan Aruch writes that "Ehad Min Ha'mesubin" ("one of the people at the meal") may drink the wine, and the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) understood this to refer only to those who heard Kiddush to fulfill their obligation. If somebody who did not hear Kiddush to fulfill the Misva drinks the wine, the Misva is not fulfilled. Hacham Bension Abba Shaul, however, disagrees, and maintains that it suffices for anybody to drink the wine, even a person who did not hear the Kiddush to fulfill his obligation.The person who recites Kiddush should hold the cup with his right hand. Hacham Bension Abba Shaul maintained that even a left-handed person should hold the cup with his right hand, if he can without spilling, in accordance with the position of the Arizal (Rav Yishak Luria of Safed, 1534-1572). This is also the view of Hacham Ovadia Yosef, who noted that the Shulhan Aruch's position on this matter is unclear, and therefore a left-handed person should follow the Arizal's view and hold the Kiddush cup in his right hand.Although the Misva is fulfilled even if just one person drinks a "Melo Lugmav" of the Kiddush wine, nevertheless, it is a Misva for everyone to drink some wine from the Kiddush cup.Summary: Kiddush should be recited by somebody who is able to drink the minimum required amount (1.7 ounces). Nevertheless, if the person who recited Kiddush is unable to drink this amount, somebody else can drink this amount. If nobody present is able to drink this amount, Kiddush should be recited over bread. If, however, Kiddush was recited over wine and nobody can drink the required amount, it suffices if they all drink a small amount such that between all of them they drink the required amount. The one who recites Kiddush should hold the cup in his right hand during the recitation, even if he is left-handed. It is a Misva for everyone to drink some wine from the Kiddush cup.

Different views exist as to whether one should stand or sit while reciting Kiddush on Friday night. Tosafot (Medieval French and German Talmud commentators) indicate that everyone should be sitting when one recites Kiddush on behalf of others, and this is, indeed, the custom among many Ashkenazim. Some Ashkenazim stand for the first part of Kiddush – "Vayechulu" – which is a statement of testimony to the fact that G-d created the world, since testimony must be given while standing. There are also those who stand only for the first four words – "Yom Ha'shishi Va'yechulu Ha'shamayim" – as the first letters of these words spell the Name of "Havaya." The custom in our community, however, follows the view of the Kabbalah, which is that one should stand for the entirety of Kiddush, from "Vayechulu" until the very end. It should be noted that our Kiddush text has 70 words – 35 words in "Vayechulu," and 35 words in the Beracha of "Asher Kideshanu Be'misvotav Ve'rasa Banu." This does not include the Beracha of "Ha'gefen" over the wine, or "Sabri Maranan."In the Kiddush text we describe Shabbat as both "Zecher Le'maaseh Bereshit" – commemorating the world's creation – and "Zecher Li'ysiat Misrayim" – commemorating the Exodus from Egypt. Shabbat commemorates the Exodus because slaves are not given any rest from their duties. The experience of Shabbat is possible only because we were freed from Egyptian slavery.According to Kabbalistic tradition, one should preferably use a silver cup for Kiddush. Silver represents mercy, and wine represents judgment. By using a silver cup for Kiddush, we have the effect of "sweetening" any harsh judgments that have been issued against us.The cup should be washed – both the interior and exterior – before Kiddush, and then filled until the top. If one does not have enough wine to fill the cup, it suffices to pour a Rebi'it. The cup should be presented to the one who will recite the Kiddush. He should receive the cup with both hands and then holds it in his right hand. Before beginning Kiddush, one should look at the Shabbat candles. Some sources say that seeing the candles before Kiddush can bring healing to the eyes. During Kiddush, one should hold the cup one Tefah (approximately three inches) above the table. According to the Arizal, the cup should be held near the chest during Kiddush.If somebody had drunk from the Kiddush cup before Kiddush, it may not be used, as it is considered "Pagum" ("blemished").A broken or chipped cup should not be used for Kiddush, though if one did use such a cup, he has fulfilled his obligation. According to the Magen Abraham (Rav Avraham Gombiner, Poland, 1637-1682), even if the base of the cup is broken it should preferably not be used for Kiddush. It is preferable not to use a disposable cup for Kiddush, but it may be used if no other cup is available. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998) and Hacham Ovadia Yosef.During the recitation of Kiddush, the bread on the table must be covered both on top and on bottom. The bread on the Shabbat table commemorates the manna which Beneh Yisrael ate in the desert. It should therefore be covered, just as the manna was "wrapped" in a layer of dew underneath and another layer on top. If the table is covered by a tablecloth, the tablecloth can be considered the lower covering. Likewise, if the bread is placed on a plate or board, this suffices as the bottom cover. The bread should be covered from the time it is placed on the table until after Kiddush. Hacham Ovadia Yosef writes that it is preferable – though not strictly required – to keep the bread covered even after Kiddush, until one recites "Ha'mosi."

Halacha requires a person to recite Kiddush over a cup of wine on Friday night. This includes the recitation of "Vayechulu," the Beracha over the wine ("Boreh Peri Ha'gefen"), and the Beracha of "Mekadesh Ha'Shabbat." The Shulhan Aruch (Orah Haim 271:8) rules that if a person, for whatever reason, did not recite Kiddush on Friday night, such as if he fell asleep without reciting Kiddush, then he must recite Kiddush the next day. Based on the ruling of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), the Shulhan Aruch rules that this applies even if one intentionally missed Kiddush. As opposed to a missed prayer, which one makes up only if he neglected to pray unintentionally, the Friday night Kiddush can – and must – be recited on Shabbat day if one did not recite it on Friday night. The reason is because the obligation extends even until Shabbat day. One who did not recite Kiddush on Friday does not "make up" the missed Kiddush as one makes up a missed prayer, but rather still bears the original Kiddush obligation. As such, he must recite Kiddush on Shabbat day, even if he intentionally did not recite Kiddush.In such a case, however, one begins Kiddush with "Sabri Maranan" and the Beracha over the wine; he does not recite "Vayechulu." The verses of "Vayechulu" tell of how G-d completed creation after six days, which is relevant only on Friday night. Therefore, if one did not recite Kiddush on Friday night and recites it on Shabbat day, he omits "Vayechulu" and begins from "Sabri Maranan." This is the ruling of the Rama (Rav Moshe Isserles of Cracow, 1525-1572) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The Halachic authorities address the case of a person who did not recite Kiddush on Friday night or during Shabbat day, and remembers to recite Kiddush during the period of Ben Ha'shamashot – the 13.5 minutes after sundown – on Shabbat afternoon. Should he recite Kiddush at that point, or is he unable to recite Kiddush since the sun had already set?The Ben Ish Hai (Parashat Bereshit, 19) rules that the Halacha in this case depends on whether or not the person had recited one of the Shabbat prayers. Reciting a Shabbat prayer fulfills the Torah obligation of Kiddush, and what remains is the Rabbinic requirement to recite Kiddush over a cup of wine. Therefore, if one had recited one of the Shabbat prayers, but did not recite Kiddush until Ben Ha'shmashot, a period which we do not know whether to treat as day or night, he is in a situation of "Safek De'rabbanan" – a halachic uncertainty concerning a Rabbinic obligation. A famous rule allows one to rely on the lenient possibility in such situations, and thus the person in this case is not required to recite Kiddush again. Nevertheless, the Ben Ish Hai advises a person in this case to recite Kiddush without Hashem's Name. But if the person had not recited Kiddush and had also not recited any of the Shabbat prayers, then the Torah obligation of Kiddush is at stake, and he is therefore obligated to recite Kiddush. This is also the ruling of the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in Sha'ar Ha'siyun (271).The question arises, however, as to how one is allowed to drink the wine in such a case, given the prohibition against drinking wine after sundown on Shabbat until reciting Habdala. The Sha'ar Ha'siyun suggests that this Halacha applies only if one is eating Se'uda Shelishit during "Ben Ha'shamshot," as eating and drinking are still permitted throughout the meal. Additionally, he adds, perhaps the Torah obligation of Kiddush overrides the Rabbinic prohibition against eating and drinking before Habdala. Hacham Ovadia Yosef adds another factor, namely, the fact that according to Rabbenu Tam (Rabbi Yaakob Ben Meir, France, 1100-1171), "Ben Ha'shamshot" does not begin until later, well after the 13.5-minute period after sunset. As such, the prohibition against eating during this period is subject to two halachic uncertainties – whether "Ben Ha'shamshot" is to be treated as daytime or nighttime, and whether this period is indeed "Ben Ha'shamshot." Therefore, we may allow drinking the wine in such a case for the purpose of fulfilling the Misva of Kiddush.Hacham Ovadia further notes that in such a case, where one must recite Kiddush during "Ben Ha'shamshot," he must drink at least a "Rebi'it" of wine. Normally, one must drink only a "Melo Lugmav" (cheekful) of Kiddush wine, but in this case, since Halacha requires "Kiddush Bi'mkom Se'uda" – that Kiddush be recited in the context of a meal – one must drink a "Rebi'it" so the Kiddush will be considered to have been recited as part of a "meal" of sorts.There is one view among the Poskim (the Orhot Haim) that if one did not recite Kiddush on Friday night, he must recite Kiddush twice on Shabbat day – the Friday night Kiddush, and the Shabbat morning Kiddush. Other Halachic authorities, however, including the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), rule that the Friday night Kiddush which one recites on Shabbat day in this case suffices for both obligations. This is, indeed, the Halacha.Summary: If one, for whatever reason, did not recite Kiddush on Friday night, he must recite the Friday night Kiddush on Shabbat day, but without the verses of "Vayechulu." This applies even if he intentionally missed Kiddush. If one had not recited Kiddush until after sundown on Shabbat, he is not then required to recite Kiddush, though if it is still within 13.5 minutes after sundown, he should preferably recite Kiddush without Hashem's Name. If he had not recited any of the Shabbat prayers over the course of Shabbat, and it is still within 13.5 minutes after sundown, then he must recite Kiddush.

Mü'minlerden öyle yiğitler vardır ki Allah'a verdikleri sözü yerine getirip sadâkatlerini ispat ettiler. Onlardan kimi adağını ödedi, canını verdi; kimi de şehitliği (sıranın kendisine gelmesini) gözlemektedir. Onlar verdikleri sözü asla değiştirmediler.” (Ahzâb, 33/23) *Evet, bazıları verdikleri sözün gereğini yerine getirdi, bazıları da beklemeye durdular: “Acaba bize ne zaman sıra gelir?!.” Ashâb-ı Kirâm dönemi itibarıyla, insanlar, Mus'ab bin Umeyr, Abdullah ibn-i Cahş, Sa'd ibn-i Rebi', Mikdat bin Amr gibi sahabîlerin, atlarını mahmuzlayıp adeta ateşin üzerine sürüyor gibi yiğitçe gittiklerini görünce “Acaba bize ne zaman sıra gelir?” dediler. Bu “Bize ne zaman sıra gelir?!.” düşüncesi, kıyamete kadar, o rehberlerin arkasında yürüdüğüne inanan insanların genel mülahazasıdır. Mazluma En Çok Benzeyen Zalim *Peygamber Efendimiz (sallallâhu aleyhi ve sellem) bir hadis-i şeriflerinde, إيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ “Hased etmekten sakının! Zira ateşin odunu yiyip bitirdiği gibi hased de iyilikleri yer bitirir.” buyurur. Evet, hased insanın amelini, hatta emellerini, beklentilerini cayır cayır yakar, yok eder; tıpkı ateşin odunu yakıp kül ettiği gibi. *“Hased”, bir kimsenin, başkalarının mazhariyetlerini çekemeyip, onlara nasip olan nimet ve faziletler karşısında hazımsızlık göstermesi, diğer insanlardaki nimetlerin ve iyi hallerin yok olmasını ve hepsinin kendine verilmesini arzu etmesi demektir. Bu, insanı batıran, mahveden bir duygudur. Hasan Basrî hazretleri, “Ben hased edenden daha ziyade mazluma benzeyen bir zalim görmedim!” der. Hazreti Pir de şöyle söyler: “Hased, evvela hâsidi yakar bitirir, mahsûd hakkında zararı varsa da çok azdır.” Hased Kanserine Yenilmişlerin Prototipi Ebu Cehil *Bir de hased, inançsızlığa inzimam ederse, tehlikeyi muzaaf, hatta muk'ap hale getirir; iki buutlu, üç buutlu, dört buutlu düşmanlığa sebebiyet verir. Bunun prototipi Ebu Cehil'dir; onun için kendisine devr-i risalet-penahide, ışık çağında, gül asrında “cehaletin babası” denmiştir. *Hased, kıskançlık ve hazımsızlık gibi hastalıkların “takdîr-i ilâhîye rıza göstermeme” ile çok yakın irtibatı vardır. Hased, olumsuzluklara sebebiyet verme açısından bazen küfrün önüne geçer ve ondan daha fazla negatif tesir icra eder. Nitekim Ebu Cehil, Allah Rasûlü'nün emin olduğuna gönülden inanıyordu fakat hasedini bir türlü aşamıyordu. Hatta bir gün şöyle diyordu: “Aslında biliyorum ki, O peygamberdir. Fakat Hâşimîlerle eskiden beri aramızda bir rekabet var. Onlar, ‘Rifâde (Mekke'ye gelen hacıların fakir olanlarını doyurup onlara ikramda bulunmak) bizde, sikâye (hacca gelenler için su/zemzem temin etmek) bizde, hicâbe (Ka'be'nin anahtarlarını taşıma ve muhafızlığı) bizde!..' diye övünüp duruyorlar. Bir de ‘Peygamber de bizden' derlerse, işte ben buna dayanamam.” Bu video 06/12/2015 tarihinde yayınlanan “Sıra Bizde” isimli bamtelinden alınmıştır. Tamamı burada: https://www.herkul.org/bamteli/bamtel...

Nema selektivnog pristupa policije protestima. Za izletanje pešaka na Gazelu odgovorni su ili načelnik beogradske saobraćajne policije ili njegovi podređeni što nisu ispoštovali plan rada. Ministar Gašić dobro radi posao i ne treba mu Rebićev naslednik. Većina od 43 policijska sindikata u Srbiji ne rade ništa, sem političkog lobiranja i borbe za bolju poziciju na poslu. Za vreme Miloševića u Srbiji je bilo 90.000 policajaca, sada ima oko 50.000 pripadnika policije. Dobra je namera države da zaposli još policajaca i da im poveća plate. Sadašnja prosečna plata policajca je oko 70.000 dinara. Kolike su plate u policiji, bezbednost nam je odlična. Za vreme Cvetkovićeve vlade na ulicama je bilo 29.000 policajaca koji su se izborili za bolji radni status. Sada je to nemoguća misija jer je vlast razbila sindikate. Ako policija izađe na ulicu da štrajkuje, to bi se smatralo pobunom. Priča o tome da je masovni ubica iz Mladenovca pre tri godine udario policajca koji ga je zaustavljao nije tačna. Da se to desilo policija bi ga "slomila". Načelnik mladenovačke policije mi je rekao da se to desilo, da bi policajcu momentalno skinuo uniformu. Gost: Blažo Marković, Predsednik Sindikata policije i policijskih starešina

In a previous edition of Daily Halacha, we discussed the situation of ten people who ate a meal together, nine of whom ate bread, whereas the tenth ate other foods or drank. The Halacha in this case, as established in the Gemara and Shulhan Aruch, is that the ten men may recite a Zimun with Hashem's Name ("Nebarech L'Elokenu She'achalnu Mi'shelo"). Even though only nine people ate bread, the tenth can count toward the Minyan if he ate a Ke'zayit of other food, or drank a Rebi'it of a beverage other than water. (Since water does not provide any nourishment, its consumption does not suffice for one to be included in the meal.) Thus, for example, if nine men ate bread, and a tenth who was with them ate a Ke'zayit of vegetables, such as a salad, or ate "Mezonot" food, and even if he just drank a Rebi'it of juice or wine, they may recite a Zimun with "Elokenu."The question arises as to whether this Halacha would apply if fewer than nine of the ten men ate bread. Suppose only eight, seven or six men ate bread, and the rest ate other foods or just drank. Does the group recite a Zimun with "Elokenu," or is this allowed only if just one person did not eat bread?The Shulhan Aruch (Orah Haim 197:2; listen to audio recording for precise citation) writes that a group of ten may recite the Zimun with "Elokenu" as long as at least seven men in the group ate bread, and the rest ate or drank something other than water. Zimun differs in this respect from Kaddish, which a group of ten people may recite even if only six – the majority of a Minyan – are responding. When it comes to Zimun with "Elokenu," the Shulhan Aruch explains, Halacha requires that a recognizable majority had eaten bread. This is defined as seven people, and thus if six or fewer people in the group ate bread, "Elokenu" is not recited in the Zimun. But if at least seven people ate bread, "Elokenu" is recited, provided that the other three either ate a Ke'zayit of a different food or drank a Rebi'it of a beverage other than water.It should be noted that, as the Shulhan Aruch rules, only a person who ate bread may lead the Zimun. In cases when fewer than ten people at bread but the Zimun is recited with "Elokenu," the person who leads the Zimun must have eaten bread.Summary: If ten people ate together, they recite a Zimun with "Elokenu" if at least seven of them ate bread, and all the rest either ate a Ke'zayit of other food or drank at least a Rebi'it of a beverage other than water. The one who leads the Zimun, however, must have eaten bread.

The Gemara in Masechet Berachot (48) addresses the case of nine people who ate a meal with bread, and a tenth, who ate with them, ate only vegetables, without bread. In such a case, the Gemara writes, the group of ten may conduct a Zimun with "Elokenu," meaning, with the full text of "Nebarech L'Elokenu She'achalnu Mi'shelo." Since nine out of the ten ate bread, they may recite the special Zimun for a Minyan, even though the tenth ate food other than bread. This Halacha is codified by the Shulhan Aruch (Orah Haim 196:3), who adds that in such a case, the tenth person must recite a Beracha Aharona; he cannot fulfill his obligation of Beracha Aharona by listening to the recitation of Birkat Ha'mazon.Tosefot (commentaries by Medieval French and German scholars) comment that according to some authorities, this Halacha does not apply in a case of two people who ate bread and a third ate other food. In such a situation, the third person, who did not eat bread, cannot combine with the other two to allow reciting a Zimun. Even though a tenth person who ate food other than bread suffices to allow a group to recite "L'Elokenu," a third person who did not eat bread does not allow the group to recite a Zimun. This is the view of several other authorities, as well, including Rav Hai Gaon (10th century, Babylonia), the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) in Hilchot Berachot (5:8), the Rashba (Rabbi Shelomo Ben Aderet of Barcelona, Spain, 1235-1310) and the Ra'a (Rabbi Aharon Halevi, Spain, 1235-1303). According to this view, if two people ate bread together with a third person who ate or drank something other than bread, they do not recite a Zimun before Birkat Ha'mazon.The Talmud Yerushalmi, however, states otherwise, and rules that in the case of three people, too, they may recite a Zimun even if one of the three ate or drank something other than bread. Several Rishonim (Medieval scholars) follow this ruling of the Yerushalmi.The Shulhan Aruch (Orah Haim 196:3; listen to audio recording for precise citation) cites three opinions on this issue. He first cites the aforementioned view of Tosefot, the Rambam and others that three men cannot conduct a Zimun unless all three ate bread. The second view he cites maintains that they may make a Zimun even if one of the three did not eat bread, but ate "Mezonot" food. The Shulhan Aruch then cites the ruling of the Yerushalmi, that even if the third person ate a Ke'zayit of vegetables or a Rebi'it of wine, the three men may make a Zimun.As for the final Halacha, the Shulhan Aruch writes that people who eat together should avoid this situation given the different opinions that exist. Meaning, if two people eat bread together, and they are joined by a third person, that third person should either eat bread, so they can recite a Zimun according to all views, or not eat or drink anything, so that they do not require a Zimun according to all views. Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (vol. 3, p. 468; listen to audio recording for precise citation), rules that the three may recite a Zimun even if the third eats only "Mezonot" food.The Shulhan Aruch adds that if the third person nevertheless eats other foods, such as vegetables, or only drinks, they may recite a Zimun. Although they should preferably avoid this situation, as discussed, if the third eats foods other than bread they recite a Zimun, in accordance with the view of the Yerushalmi.As mentioned, this discussion refers only to the situation of one of three people who eats foods other than bread. When ten people eat together and one of the nine ate or drank something other than bread, they may recite a Zimun with "L'Elokenu."Summary: If nine people ate bread, and there was a tenth person with them who ate a Ke'zayit of another food, they may recite a Zimun with "L'Elokenu." If three people eat together, and one of the three does not want to eat bread, they should see to it that he either eats bread or a "Mezonot" food, or does not eat or drink anything, to avoid the question of whether a Zimun would be recited. If he did eat or drink something other than bread, then they recite a Zimun.

durée : 00:58:55 - Entendez-vous l'éco ? - par : Tiphaine de Rocquigny - Alors que le débat autour du relèvement du plafond de la dette s'intensifie aux Etats-Unis, de nombreux indicateurs semblent au vert : emploi, inflation… de quoi donner des ailes à la politique industrielle mise en place par Joe Biden ? - invités : Anton Brender chef économiste de Candriam, membre du Cercle des économistes; Donna Kesselman professeure à l'université Paris Est-Créteil, sociologue du travail, spécialiste des droits sociaux aux États-Unis.; Thérèse Rebière Maître de conférence en économie au CNAM et chercheuse au Centre d'études de l'emploi et du travail

The Shulhan Aruch (Orah Haim 175) codifies the Halacha requiring one to recite the Beracha of "Ha'tob Ve'ha'metib" when he drinks two kinds of wine. This Halacha applies when a person drinks one kind of wine, and then afterwards drinks a second wine of the same or a higher quality. So long as the second wine is not inferior to the first, one recites this Beracha.Elsewhere (see Halacha entitled "Reciting the Beracha of Ha'tob Ve'metib Over a new Bottle of Wine" dated Nov. 12, 2007), we enumerated the various conditions that must be met for this Halacha to apply. Here, we will touch upon two other issues addressed by the Halachic authorities. Firstly, the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) writes (175:5,14) that one recites this Beracha even if the second wine was present on the table when he recited the Beracha over the first wine. We might have considered limiting this requirement to a case where a person drank some wine, and then a different wine was brought to the table. In truth, however, one recites this Beracha even though both wines were on the table initially, and even if the individual knew when he drank the first wine that he would later drink the second wine. This is also the ruling of Hacham David Yosef, in his work Halacha Berura (vol. 9, p. 132). He cites those who advise keeping the second wine off the table while reciting the Beracha over the first wine, so that one can recite the Beracha according to all views, but according to the accepted Halacha this is not necessary. One recites "Ha'tob Ve'ha'metib" before drinking the second wine even if it was on the table when one drank the first wine.Secondly, the authorities discuss the question of how much wine one must drink for this requirement to apply. Some authorities maintained that one recites "Ha'tob Ve'ha'metib" only if he drinks a Rebi'it of the second wine. However, Hacham David (ibid. p. 140) rules that the quantity of wine that one drinks has no bearing on this Halacha. Even if a person drinks only a sip from two different wines, he recites "Ha'tob Ve'ha'metib" before drinking the second wine. The reason for this ruling relates to a different Halachic issue, namely, the fact that the Beracha over wine ("Boreh Peri Ha'gefen") covers all beverages that one drinks subsequently. Halacha follows the view that this applies regardless of how much wine a person drinks. Even if a person drinks only a sip of wine, the Beracha he recited before drinking that sip covers all beverages he drinks thereafter. This demonstrates that Halacha affords significance to even drinking small amounts of wine. Hence, with regard to "Ha'tob Ve'ha'metib," too, even a small sip is significant enough to warrant the recitation of this Beracha.Summary: One who drinks wine and then drinks another wine of at least the same quality recites the Beracha of "Ha'tob Ve'ha'metib" before drinking the second wine. This applies even if the second wine was on the table when the person drank the first wine, and regardless of how much or how little wine he drinks.

This episode discusses important ways of working with buyers, including understanding what buyers want, expressing the value that REALTORS® bring to the table, and how to get compensated in a changing environment. We take a closer look at how REALTORS® can improve their systems with buyers. How do we best serve our buyers, and what does that look like moving forward? Lynn Madison is an ongoing contributor and instructor for the Accredited Buyer's Representative (ABR®) designation. She will be sharing her wisdom in this month's episode!   [4:05] Agents have told Lynn that what they have learned in the ABR® class assisted them in doing a better job for their clients. [4:36] ABR® has been updated to show how to make a buyer's offer stronger in a multiple-offer situation. [7:01] Your value proposition is what you do, why you do it, and how that is important to the buyer. [9:17] Too many agents think their job is done when the contract is signed. The ABR® class talks about the Code of Ethics, the Rules, and Multiple Offers. [10:09] Lynn tells buyers when the contract is signed that her role on their team is the quarterback. She explains team dynamics. [12:22] ABR® covers working with first time home buyers and discusses the Buyer Representation Agreement. [18:31] A significant portion of the ABR® course talks about the Buyer Counseling Session. [26:34] NAR statistics show that home buyers are staying in their houses for eight to ten years when they used to stay in a house for five to six years. The world has changed in 10 years. [29:01] Why would you show houses to a buyer you have not had a counseling session with and has not been pre-approved by a lender? [32:18] Lynn shares from her 15 years of experience as an expert witness in real estate suits against REALTORS®.                [35:09] Agents want to take care of their buyers, but you also need to take care of yourself. The risk management side of this is so important. [39:33] Lynn wants you to know one word: Safety. Even in daylight, be careful. Check out Episode “074: REALTOR® Safety Tips with Tracey Hawkins,” linked below. [40:45] Lynn gives advice about Contract Consultations. It is our responsibility to explain the contract to our clients. [56:11] You will never get compensation if it is not spelled out at the beginning of your representation of a buyer in a Buyer's Representation Agreement. This is a major paradigm shift in the way we've been doing things. [59:25] Lynn explains that without the buyer broker offer of compensation, sellers would be getting lower offers. [1:03:49] Buyers and agents are having conversations on Facebook that are a mess! Your buyers and sellers are going onto the internet and getting their information about houses. Lynn discusses what you can do. [1:07:21] Lynn's final word is Education! You need to take your designation programs and keep yourself educated. Be better today than you were yesterday. That's how you grow.       Tweetables:   “One of the great things about being involved with ABR® as long as I have been here is I've watched it grow along with some of the agents who have taken it, and taken it more than once, by the way. … We change the ABR® class as the business changes.” — Lynn   “We need to know how to write a contract that has a reasonable chance of being the chosen one, as I call it. If we're going to end up in a multiple-offer, we cannot just keep throwing money at it because, after a while, the buyer doesn't qualify anymore; the property isn't going to appraise.” — Lynn   “We've got to find ways to make our buyers' offers stronger; more appealing to the sellers, and we've got that! We did a change to ABR® to put in there how to make the buyer's offer stronger in a multiple-offer situation.” — Lynn   “I don't know why you would want to go out and show houses to a buyer you have not had a counseling session with and you have not had pre-approved by a lender.” — Lynn     Guest Links:   www.madisonseminars.com lynn@madisonseminars.com 847-757-5710   “065: Agent Consultation and Client Expectations with Ali Whitley” “074: REALTOR® Safety Tips with Tracey Hawkins” “044: Safety Tips for REALTORS® with Donny Allen”     Additional Links:   Microcourses can be found at Learning.REALTOR. Use the coupon code PODCAST to obtain 15% off the price of any microcourse!   Crdpodcast.com   Learning.REALTOR for NAR Online Education Training4RE.com — List of Classroom Courses from NAR and its affiliates   crd@nar.realtor   Host Information: Monica Neubauer Speaker/Podcaster/REALTOR® Monica@MonicaNeubauer.com MonicaNeubauer.com FranklinTNBlog.com     Monica's Facebook Page Facebook.com/Monica.Neubauer Instagram Instagram.com/MonicaNeubauerSpeaks   Additional Bio: As a primary author of the ABR®, SFR, and PSA courses and a contributing author of SRS and RENE, Lynn brings intelligence, street-smarts, years of expertise, and humor to the sessions she facilitates. As a past president of the Mainstreet Organization of REALTORS®, her local association with 20,000+ members in Illinois, as well as serving on too many local, state, and national committees to list, she has a passion for real estate that she brings to her classes and a vast array of knowledge that she gets from being on all those committees. Lynn has been honored as an Illinois REALTOR® of the Year, REBI Distinguished Educator Award as well as being a REBAC Hall of Fame award winner. Her years as the VP of Career Development for one of Chicagoland's largest brokerages, along with her top production status gave her the background she needed to transition to training, which is where she now focuses her talents.   She is the author of over 20 continuing education classes in Illinois. She has also served on the state Continuing Education Task Force and the CE Curriculum and Instructor Development Subcommittees. Locally Lynn has served on the Board of Directors for her 20,000+ local association, Mainstreet Organization of REALTORS®, and proudly served as President of Mainstreet in 2016.   Lynn is ITI certified, a member of the Real Estate Educators Association, was a National Educator of the Year award winner, has received the Educator of the Year award from AIREE, the Illinois real estate educator of the year and REALTOR® of the Year honors from her local association in 2003 and was named the Illinois Association REALTOR® of the Year for 2011 and most recently was honored with the Distinguished Educator Award from the REBI division of NAR for 2022.   www.madisonseminars.com lynn@madisonseminars.com