Podcasts about refu

Part 1 of today's Shiur is available on  all our platforms.  Spotify:  https://open.spotify.com/episode/0rFIVSRFbLJRsNeLggGoSB?si=KIu0dh5nSEuD1aEsximL3w Apple:  https://podcasts.apple.com/us/podcast/parshas-bhaaloscha-wed-torah-the-quantum-universe/id1566200689?i=1000712445229 YouTube:  https://youtu.be/BkI6HEB9Dh8 The transcription is also available here:  https://docs.google.com/document/d/1doXnKmUH9BJlk7TncLlVHu0GaynF4CsmB_Tlp3HJVe8/edit?usp=sharing

The Henry and Lisa Manoucheri Parsha Shiur Parshas Naso (2025 - תשפ״ה)  Handling Antisemitism & Uncertainty Plus - Intuiting Purpose & Transcendence   Vs  Self Indulgence and Self Destruction 

Parshas Naso (2025-תשפ״ה)  Genuine Passion & Action This month of Iyar is sponsored by Michael and Sylvia Kanoff In honor of our dear children Darius and Chana Asly in recognition of all the wonderful things that they do for their family, for the community, and for all of K'lal Yisrael.  This week's class is dedicated for the merit of a Refu'ah Sh'leima for Yisroel Ben Rochel, Meir ben Ruth, Chaim Yitzchak ben Chaya B'racha, Yidel ben Rachel, Moshe David ben Rachel, Sonayela Basya bas Yehudis Rus, Levi Yitzchok Isaac ben Orah Yutel, and Avraham Shmuel ben Kreindle Yehudit.

The Henry and Lisa Manoucheri Parsha Shiur Parshas B'Midbar - Shavu'os (2025 - תשפ״ה)  Transforming Ourselves AND the World  &  Grasping the Keys of Inspiration

The Henry and Lisa Manoucheri Parsha Shiur Parshiyos B'Har - BChukosai / Shavu'os Part 1 (2025-  תשפ״ה) HaShem is Speaking To Us AND Are We Living Our Best Lives? Plus The Existential Danger of Being Jewish 

The Psychology Behind the Parsha

The Henry and Lisa Manoucheri Parsha Shiur Parshiyos Emor / Lag Ba'Omer (2025-  תשפ״ה)  

The Henry and Lisa Manoucheri Parsha Shiur Parshiyos Acharei Mos & K'doshim (2025-  תשפ״ה) The Jewish Goal of Intimacy Plus Intimacy & Parenting the RIGHT Way vs the Wrong Way  

The Psychology Behind the Parsha

The Henry and Lisa Manoucheri Parsha Shiur Parshiyos Tazria-M'Tzora (2025-  תשפ״ה) Held to the Highest Standard  & The Ethos of a Real Community & The Anonymous "THEY..." 

The Psychology Behind the Parsha with Rav Akiva Zweig

The Henry and Lisa Manoucheri Parsha Shiur Parshas Sh'mini (2025-  תשפ״ה)   Our Highest Privilege  & Living Beyond Time and Space Plus- Yom HaZikaron and Yom HaSho'ah    This month of classes is sponsored L'Iluy Nishmat Leah bat Abraham (Lissi Galsky) beloved Mother, Wife, and Friend. Your light left a void that will be missed by all that knew you.  This week's class is sponsored in the merit of a Refu'ah Sh'leima for Yisroel Ben Rochel, Meir ben Ruth, Chaim Yitzchak ben Chaya B'racha and Yidel ben Rachel.

The Psychology Behind the Parsha

The Henry and Lisa Manoucheri Parsha Shiur Parshas Tzav - Pesach: Special Pre-Pesach 30 Min. Shiur  ‎(2025-  תשפ״ה) The Chosen People & To Stabilize the World  This month of classes is sponsored L'Iluy Nishmat Leah bat Abraham (Lissi Galsky) beloved Mother, Wife, and Friend. Your light left a void that will be missed by all that knew you.  This week's class is sponsored in the merit of a Refu'ah Sh'leima for Yisroel Ben Rochel, Meir ben Ruth, Chaim Yitzchak ben Chaya B'racha and Yidel ben Rachel.  

The Psychology Behind the Parsha

20240526 Pr Felipe Parente - Refúgio Na Tempestade by Pr. Felipe Parente

Podcast Jajam Shlomo (Sally) Zaed Cómo pedir Refuá Shelemá Conferencia

The Independent Republic of Mike Graham returns to provide a daily dose of common sense as Mike is joined by Tobias Ellwood MP, The Independent's John Rentoul Chair of Republicans Overseas Greg Swenson and much more! So tune in! Hosted on Acast. See acast.com/privacy for more information.

Si supieras cómo llueve… Es que, en esta ciudad, el agua es elemento viviente, sintiente y es alimento. Llueve mucho. Hazte en tu respiro, hazte ahí. Sé. Hazlo libremente, con serenidad, en tu constante, sabiendo bien por qué y para que, respiras así, consciente. Es que es la mejor forma de atenderte, de estar presente, de amarte. Y te vas desvinculando de tus sentidos. Deja, por lo menos aquí, que la lluvia corra, pase. Ve desactivando lo que te conecta aquí, con cada respiro.  Ve hacia adentro sin guardarte temor. ¡Nos tememos tanto! Es por eso que no te permites guardarte ahí, en ti. No tanto por lo que conoces, sino por lo que desconoces de ti. Pero respirando, te vas acercando más, te vas abriendo valerosamente. Vas descontando sensaciones, asaltos de tu mente, distracciones, hasta que logras mantenerte ahí, en tu serenidad. Respira llegando a este punto estable, en el que ya sabes estar. ¿Para qué? Dirás. ¡Para tanto! En realidad, para todo. En principio para soportar lo que existe. Y está en desavenencia con lo que debería existir. Dirás, ¿acaso sé lo que debería existir? Sabes. Luego, para resistir tanta distorsión. ¿De qué? Dirás. ¿Qué está distorsionado? La conciencia del Ser. Eso está distorsionado. ¿Cómo? Dirás Respira porque es ahí donde podrías estar, distorsionando todo. ¿Qué sería? En principio, la fuerza del bien. ¿Sabes acaso qué es eso? Se trata de una corriente, una constante, creada para que todo orden de luz se imponga. Y lo que es más hermoso, es que la forma de imponerse, está en ti. Y podrías no saberlo. Ni siquiera querer saberlo. Respira porque igual deberías proponerte avanzar. Establecer, establecerte aún más, en lo que esa fuerza del bien es. ¿Cómo? Es que están los circuitos. Los que esencialmente te configuran y que has ido apagando o prendiendo, a razón de todo lo que has vivido. Y que, dentro de tu distorsión, no distingues qué ha sido en bien y qué no tanto. Y te has confundido, te has disminuido. Te digo más. Esa fuerza del bien es tan accesible, tan fiel, tan copiosa, tan divina, tan infinita. ¿Por qué tendrías entonces que negártela? Y reconócelo bien, lo has hecho. Tendrías que ver, ¿qué tanto? ¿Por qué? ¿Para? Refuérzate, restituye, revitaliza, te la mereces, más hoy. Dame tu nombre. Dame tu nombre. Dame tu nombre. Completo. Existen fuerzas inimaginables que jamás han dejado de considerarnos, de atendernos, de asistirnos, de confiar. Existen mundos plenos de luz. Existen seres inmensurables en su fuerza de amor. Y existes tú. Quien hoy respira así, conscientemente, para estar ahí, en los espacios del Universo consciente. En la propuesta de disolver distorsión y mucho más. Muéstrate. Muéstrate en tu Ser. Tan solo para ti, para nadie más. Porque lo que ocurre, es que ya no tendrías nada que mostrar. Eres. Simplemente eres. Parte de esa fuerza. Eres en esa fuerza. Eres el bien. Eres la luz. Eres amor. Todo esto te parecerá nada, ante lo que sabes Es. Ante lo que sabes Es. Ante lo que sabes Es. Así que no muestres más tribulaciones, ante lo que toda esta distorsión es. Mantente en luz. Sé paz. Sé amor. Sé. Respiras profundamente, con fuerza nueva, con fuerza inmensa, con fuerza. Hay que seguir. Hay que seguir. Hay que seguir. Om Namaha ShivayaSi supieras cómo llueve… Es que, en esta ciudad, el agua es elemento viviente, sintiente y es alimento. Llueve mucho. Hazte en tu respiro, hazte ahí. Sé. Hazlo libremente, con serenidad, en tu constante, sabiendo bien por qué y para que, respiras así, consciente. Es que es la mejor forma de atenderte, de estar presente, de amarte. Y te vas desvinculando de tus sentidos. https://shaktianandama.com/2023/04/26/la-fuerza-del-bien-esta-en-ti/

Shiur dedicado à Refuá shlemá de Zahava bat Guitel

The Halachic authorities debate the question as to the status of prescription medication on Shabbat. It goes without saying that if somebody is sick, such that he experiences debilitating weakness, he is allowed to take medication on Shabbat to treat his condition. The question arises in the case of a person experiences some discomfort, and the doctor prescribed medication for him to take for a certain number of days, including Shabbat, in order to cure the ailment which causes the discomfort. Rav Moshe Feinstein (1895-1986), in Iggerot Moshe (Orah Haim 3:53), ruled that since the patient is not actually sick, there is no reason to permit taking the medication. Skipping the medication for a day will have the effect of merely delaying the cure, and thus, as the person is not actually sick, he cannot take the medication on Shabbat.The Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953), however, ruled differently. He asserted that any patient for whom a doctor prescribes medication is considered "sick" with respect to the laws of medication on Shabbat. Even though the patient is not sick in the sense that he has difficulty functioning, and normally medication for this condition would be forbidden on Shabbat, nevertheless, once the doctor instructed him to take medication for a period of time, he is considered "sick" and may take the medication on Shabbat.If a person feels unwell on Shabbat and wants to start taking antibiotics in case the infection is bacterial, he is allowed to take the medication. Rav Shlomo Miller writes that since a bacterial infection poses a potential risk to one's health, taking antibiotics for a bacterial infection is certainly permissible on Shabbat. And, if the infection is viral, and not bacterial, then the medication will have no effect, and therefore taking the medication would not fall under the prohibition of Refu'a ("healing") on Shabbat.Summary: Any medication that was prescribed by a physician, who instructed taking the medication for a period that includes Shabbat, may be taken on Shabbat. If one feels unwell on Shabbat and wishes to begin taking antibiotics in case his infection is bacterial, he is allowed to do so.

The Shulhan Aruch (Orah Haim 328:36) writes about a certain gum-like substance that people would chew as a remedy for dental problems, and he writes that it is forbidden to chew this substance on Shabbat. Since this is chewed as medicine, it violates the prohibition of Refu'a (healing) on Shabbat. However, the Shulhan Aruch adds, one is allowed to chew gum for the purposes of freshening his breath. Bad breath, the Shulhan Aruch writes, is not considered an "ailment" for purposes of Halacha, and so "curing" it is allowed on Shabbat.Based on this ruling of the Shulhan Aruch, Hacham Ovadia Yosef writes that it is entirely permissible to use mouthwash or other breath-freshening substances on Shabbat. One is allowed to gargle mouthwash or spray his mouth to freshen his breath on Shabbat, as this does not constitute "Refu'a." By the same token, it would be permissible to apply non-medicated powder into one's shoes, or onto one's socks or feet, to eliminate the odor.In the next passage (328:37), the Shulhan Aruch writes that any food which healthy people normally eat is allowed to be eaten for medicinal purposes on Shabbat. A classic modern-day example would be drinking tea with lemon and honey to alleviate a sore throat. Even if the patient drinks the tea solely as a remedy, to soothe his throat, it is nevertheless permissible, since tea is something which even healthy people drink. The same would apply to sucking a candy to alleviate pain in the throat.Another example is drinking prune juice to cure constipation. Since prune juice is also commonly drunk by healthy people, and is not used only as a remedy, one may drink it as a laxative. Hacham Ovadia also mentions the example of eating vegetables as a remedy for heartburn, which is entirely permissible, since vegetables are also eaten by healthy people.Summary: It is permissible to use mouthwash or other breath-freshening agents on Shabbat. Any food or drink which people normally eat or drink may be eaten or drunk for medicinal purposes on Shabbat. Thus, for example, it is permissible on Shabbat to drink tea to alleviate a sore throat or to drink prune juice to alleviate constipation.

The Shulhan Aruch (Orah Haim 328) rules that if a bone became entirely dislocated on Shabbat, it is permissible to put it back into place, and this does not fall under the category of Refu'a – medical procedures which are forbidden on Shabbat. However, the Aruch Ha'shulan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) writes that modern medical science has found that broken or dislocated bones could pose a potential danger to the patient's life, and so one may even violate Shabbat if this is necessary to receive treatment in such cases. This is the ruling of Hacham Ovadia Yosef. Therefore, if one suffers from a dislocated or broken bone on Shabbat, everything necessary should be done to ensure that the patient receives proper treatment, including driving the patient to a hospital and taking x-rays, if the doctor feels this is required.One may place a non-medicated band-aid on a wound on Shabbat, and it is permissible to tear open the wrapper and remove the stickers. Hacham Bension Abba Shaul (Israel, 1924-1998) explained that since the stickers were placed from the outset with the intention that they would be removed, removing them does not violate the prohibition of "Kore'a" (tearing on Shabbat). However, Hacham Bension added that one may not remove a band-aid from his skin if this is certain to result in hairs being pulled out from the skin. In his view, removing a band-aid is allowed only if it is uncertain whether hairs will be pulled out as a result. Hacham Ovadia disagreed, noting that pulling out hairs is forbidden on Shabbat only by force of Rabbinic enactment, as opposed to Torah law, and thus it is permissible to do an action that would unintentionally result in the removal of hair. According to Hacham Ovadia, then, it is permissible under all conditions to remove a band-aid on Shabbat, even if this will definitely cause hairs to be removed, though he adds that if this can be done after Shabbat, it is preferable to wait until Shabbat ends.Hacham Ovadia ruled that it is permissible on Shabbat to use powder to stop bleeding. Such powders are commonly used, for example, by Mohalim after a Berit Mila, and Hacham Ovadia maintained that they may be used on Shabbat, since they do not actually heal the wound, but simply stop the bleeding from continuing. Likewise, Hacham Ovadia permitted pouring iodine on a wound to disinfect the area, since the iodine is used not for healing, but to prevent infection.Summary: A broken or dislocated bone is considered a potentially dangerous situation, and thus one may desecrate Shabbat if necessary to treat such a condition. It is permissible to use non-medicated band-aids on Shabbat – this includes tearing open the wrapper, removing the stickers, and applying the band-aid. It is also permissible to remove a band-aid on Shabbat, though if this is certain to cause hairs to be pulled out from the skin, it is preferable to wait until after Shabbat, if possible. It is permissible to apply powder to wounds to stop bleeding, and to pour iodine on a wound to disinfect it.

If a person on Shabbat needs drops to lubricate his eyes – such as for inserting contact lenses – he may use eyedrops for lubrication. This is the ruling of Hacham Ovadia Yosef, as cited in Yalkut Yosef (Shabbat, vol. 4, p. 110). Since this is not done for medical purposes, but simply to keep the eyes lubricated, it is permissible.Hacham Ovadia permitted under certain circumstances the use on Shabbat of creams that are absorbed into the skin, despite the Shabbat prohibition of Memare'ah – smoothening a thick substance. This lenient ruling was based on the theory advanced by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) that Memare'ah forbids smoothening a substance on a surface (such as applying wax to the cover of a barrel to seal it), but not when it is absorbed into the surface. Hacham Ovadia thus permitted the use of lotion for an infant's rash, and for somebody suffering from a painful backache. However, the Mishna Berura Tiferet (328:76) notes that it is uncertain whether Hacham Ovadia would have also permitted applying hand cream to heal chapped skin on Shabbat. It is very possible that Hacham Ovadia allowed relying on the lenient position of the Magen Abraham only for the sake of a child, or in cases of severe pain. Therefore, it is proper to avoid the use of hand cream on Shabbat. By the same token, one should not use olive oil to treat chapped lips or chapped skin on Shabbat. Since olive oil is used on skin today exclusively for medicinal purposes, this would be forbidden on Shabbat due to the prohibition of Refu'a (taking medicine on Shabbat).Summary: One who needs to lubricate his eyes on Shabbat (such as to insert contact lenses) may take lubricating eyedrops. Although it is permissible on Shabbat to apply lotion to an infant's rash, and to use lotion in cases of considerable pain, it is proper to avoid using on Shabbat lotions or olive oil to treat chapped lips or chapped skin.

The Rama (Rav Moshe Isserles of Cracow, 1530-1572) establishes (in Orah Haim 328:17) that a child has the status of a "Holeh She'en Bo Sakana" (an ill patient whose condition is not dangerous) with respect to the laws of Shabbat. This means that whereas adults may not take medication on Shabbat unless they are ill to the point where they need to lie down, children are considered "ill" and may be given any medication that they need, under any circumstances. This applies to all forms of medication – syrups, eyedrops, eardrops, tablets or capsules. Even if the child did not begin taking medication before Shabbat, he may be given any medication he needs on Shabbat, without any restrictions. Hacham Bension Abba Shaul (1924-1998) writes in his Or Le'sion that this refers to all children who have yet to reach the age of Bar-Misva.Hacham Ovadia Yosef was asked whether this Halacha applies also to gels, such as gel applied to the gums of infants who are teething and experience considerable pain. Although children are not included in the prohibition of Refu'a (medication) on Shabbat, there is a separate prohibition of Memare'ah, which forbids smoothening out a substance on Shabbat. Is there room to allow applying gel in the case of a child suffering from teething pain?Hacham Ovadia ruled leniently, based on a discussion of the Magen Abraham (Rav Abraham Gombiner, 1633-1683) concerning the parameters of Memare'ah. If somebody had expectorated on the ground, and he wishes to rub it into the earth with his feet, this is forbidden, because in the process he might end up filling holes in the ground with earth, which would violate the prohibition of plowing on Shabbat. If, however, this happened not on the ground, but on a solid surface, one may rub the spit into the ground, because there is obviously no concern of filling holes with earth. The Magen Abraham raises the question of why this is not forbidden by virtue of the fact that the substance is being smoothened, seemingly in violation of Memare'ah. To answer this question, the Magen Abraham establishes a very important principle, stating that Memare'ah does not apply when the substance which is being smoothened is absorbed into the surface. This prohibition forbids smoothening out a substance on a surface, but not smoothening it such that it is absorbed into a surface. Hacham Ovadia ruled that we may rely on this leniency of the Magen Abraham in cases of a child, and we may therefore allow applying gel to a child's gums to alleviate teething pain. By the same token, Hacham Ovadia allows applying cream to a rash on an infant's skin. Although the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953), in one place in his writings, rules that cream may be dabbed onto an infant's skin, but not smeared, Hacham Ovadia noted a different source where the Hazon Ish ruled leniently in this regard, and allowed smearing cream. Hacham Ovadia likewise permitted those suffering from very painful backaches to apply creams to the skin to alleviate the pain, in accordance with the lenient position of the Magen Abraham.Summary: Children below the age of Bar-Misva may be given any medication they require on Shabbat, under any circumstances, without any restrictions. This applies even to applying gel to aching gums and cream to rashes. Although in most cases smearing gels and creams on skin is forbidden on Shabbat, in the case of a child (or in the case of an adult experiencing significant pain) this is allowed.

Dedicado para a Refuá shlemá de Guitel Bat Hanna

LOS KILOS EMOCIONALES – Te invito a escuchar la charla junto a ANA OCIO URRUTIA (Lic. Farmacéutica. Inteligencia Emocional. Conferencista). Estaremos hablando de esta relación tan importante que tenemos con nuestro peso físico y el peso de nuestras emociones. “Refuérzate positivamente cuando vayas alcanzando las metas de cada etapa. No te culpes ni te castigues por un mal día. Los remordimientos engordan de la mano del estrés” --- Send in a voice message: https://anchor.fm/gustavo-torres58/message

Dedicado para a Refuá shlemá de Guitel ban Chana.

Shiur dedicado para a Refuá shlemá de David Ben Sara O significado da reza de Ashrei

Peter Baker, chief White House correspondent for the New York Times, offers his thoughts on Putin's war of aggression in Ukraine, as well as the breaking news coming out of this week's January 6 hearings. KCRW's Madeleine Brand moderates.

B´´H Dedicado para a Refuá de meu pai Chaim Avraham Tsvi Hakohen ben Golda e de Itschak Mordechai ben Batia Guitel

B´´H Dedicado para a Refuá de Itschak ben Make Sime e Eliahu ben Lea

Podcast Jajam Shlomo (Sally) Zaed Perashat itro. Un shabat para obtener Refuá Shelemá Conferencia

In Hebrew, רופא (doctor) means “healer.” So how do you bless someone to get well soon? And how is the first name Raphael related to all this? In this episode Guy Sharett explains all things medical. Listen to the All-Hebrew Version on Patreon   New Words and Expressions: Refu'ah – Medicine, cure – רפואה Refu'ah alternativit – Alternative medicine – רפואה אלטרנטיבית Refu'ah shlema – (May you reach) full recovery – רפואה שלמה Baruch rofe holim – Blessed is he who cures the sick – ברוך רופא חולים Ein al pney kadur ha-aretz hesed li-rfuah – Nowhere on the planet can one find a tiny bit of kindness – אין על פני כדור הארץ חסד לרפואה Refu'i/t – Medical – רפואית Tayarut refu'it, tayarut marpe – Medical tourism – תיירות רפואית, תיירות מרפא Cannabis refu'i – Medical cannabis – קנאביס רפואי Rofe – Doctor – רופא Rof'aa, rof'im, rof'ot – Doctor (f.), doctors (m., f.) – רופאה, רופאים, רופאות Nirpa – It was cured – נרפא Lerape ke'eva – To heal her pain – לרפא כאבה Ripuy – Treatment, therapy – ריפוי Ripuy be-isuk – Occupational therapy – ריפוי בעיסוק Ve-halev mitrape – And the heart is recovering – והלב מתרפא Hitrape – Recovered – התרפא Lehitrape – To recover – להתרפא Mirpa'a – Clinic – מרפאה Trufa – Medication – תרופה Ein li kesef li-trufot – I don't have money for medications – אין לי כסף לתרופות Trufati – Medicinal – תרופתי Tipul trufati – Medicinal treatment – טיפול תרופתי   Playlist and Clips: Yehuda Poliker – Boker Yom Rishon (Lyrics) Mati Caspi – Od Tir'i Et Ha-derech (Lyrics) The Idan Raichel Project – Yesh Bi Od Ko'ach (Lyrics) Rami Kleinstein – Hutz Mimech Klum (Lyrics)

The Shulhan Aruch rules that it is entirely permissible to warm a cloth on Shabbat and place it on one's stomach, either to alleviate stomach pain or for warmth. As long as the towel is dry, warming it violates no Shabbat prohibition, and there is certainly no prohibition against placing a dry cloth or towel on one's skin on Shabbat. The Shulhan Aruch adds that this does not violate the prohibition against Refu'a (performing medical procedures) on Shabbat, because even healthy people put warm cloths on their bodies for warmth. As such, it is permissible even for medicinal purposes. However, the Shulhan Aruch does forbid placing a bottle with hot water on one's body on Shabbat. Unlike in the case of a dry cloth, when handling a water bottle there is the concern that some water might spill from the bottle onto one's skin. This presents a twofold problem – first, it would violate the prohibition against bathing on Shabbat, and second, even during the week, this could be very dangerous, given the risk of burning. Therefore, the Shulhan Aruch writes that one should not place a hot water bottle on his skin. However, since the concern is purely that some hot water might spill on the person's skin, later Halachic authorities – including Hacham Bension Abba Shaul (Israel, 1924-1998) – note that this ruling does not apply to sealed water bottles, which do not drop or spill. Therefore, it is permissible on Shabbat to fill a water bottle with hot water from an urn (assuming, of course, that the water was heated before Shabbat), close the bottle tightly, and then place it on one's skin. Hacham Bension adds that filling a bottle with hot water does not violate the prohibition of Hatmana – insulating on Shabbat – because Hatmana applies only to the utensil in which the food or liquid was cooked, whereas here, the water is transferred into a second utensil. This also does not transgress the violation of Refu'a, because, as mentioned, this is something which even healthy people do. Hacham Ovadia Yosef added another reason why this does not violate the prohibition of Refu'a, namely, because the Refu'a prohibition was enacted out of the concern that patients might grind herbs in order to produce medication on Shabbat, as was common in ancient times. As this is the basis for the Refu'a prohibition, Hacham Ovadia writes, this prohibition is limited to medicines that could potentially entail grinding herbs. This is clearly not the case regarding warming one's skin with a water bottle, and so this does not fall under the Refu'a prohibition at all. (Indeed, the Shulhan Aruch addresses this topic in Siman 326, which deals with the prohibition against bathing on Shabbat, and not in the context of the laws of medicine on Shabbat, clearly indicating that he does not consider this an issue of Refu'a at all.) For this reason, both Hacham Bension Abba Shul and Hacham Ovadia ruled that it is entirely permissible on Shabbat to fill a bottle with hot water that had been heated before Shabbat and place it on one's skin. Although the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) ruled stringently in this regard, and permitted placing a hot water bottle on one's body on Shabbat only in situations of great need, the aforementioned authorities disagreed, and permitted doing so under any circumstances.Summary: It is permissible on Shabbat to fill a bottle with water that was heated before Shabbat, close the bottle tightly to ensure water will not drip, and then place the bottle on one's skin, either to alleviate pain or for warmth.

The Torah states in Parashat Mishpatim (Shemot 21:15), “One who strikes his father or mother shall be put to death,” establishing that striking one's parent constitutes a capital offense. Tradition teaches that the phrase “Mot Yumat” (“shall be put to death”), unless otherwise stated, refers to Henek (strangulation), and thus one who intentionally strikes his parent is liable to Henek. This applies only to striking in a manner which results in bleeding. Normally, when a person strikes his fellow, he is required to make certain compensatory payments to the victim. Striking a parent, however, is a far more grievous offense, given the respect and gratitude one owes to his parents, and thus the Torah legislates that striking a parent is punishable by death. There is a general rule that a violator cannot be punished unless there is an “Azhara (“warning”), meaning, unless the Torah issues a clear command not to commit the act in question. In the case of striking a parent, the Torah states that this offense is punishable by death, but nowhere does it explicitly command that one is not allowed to strike his parent. The Sages explain that the prohibition against striking a parent is included in the command of “Arba'im Yakenu, Lo Yosif” (Debarim 25:3), which forbids exceeding the number of lashes administered to a violator receiving Malkut. If the Torah commands the person administering the lashes not to strike the violator beyond that which he deserves, then certainly, it is prohibited to strike one's parent. Needless to say, this prohibition applies at all times and in all locations, and to both males and females. The Gemara observes that the Torah requires putting to death one who strikes his father even though it cannot be proven that the victim was his father. As opposed to a mother, whom people saw deliver the child and can thus be proven to be a person's mother, a man is identified as a person's father only by force of a Hazaka (presumption). Since they have a father-son relationship, and people know them to be father and son, we presume that this is indeed the case. On this basis, the Gemara proves that Bet Din can punish based on a Hazaka, even if there no ironclad proof. In the case of a convert, the Torah command not to strike one's parent does not, technically speaking, apply. The rule of “Ger She'nitgayer Ke'katan She'nolad Dami” establishes that once a gentile converts and becomes a Jew, he loses all familial relationships. He is considered to have been newly “born” at the time of his conversion, and thus, Halachically speaking, he is no longer related to his biological family members. Thus, as far as Torah law is concerned, a convert who strikes his parent is considered no different from one who strikes somebody else. Nevertheless, the Sages enacted that he must treat his parents with respect – and, it goes without saying, refrain from hurting them – so people do not say that he became less respectful after converting to Judaism. If a father, for whatever reason, never underwent circumcision, and his son is a Mohel, would it be permissible for the son to circumcise him? Does the Misva of circumcision override the prohibition against inflicting a wound in one's parent, or is inflicting a wound forbidden even for the sake of the Misva of Berit Mila? Some tried drawing proof from the fact that the Misva of Berit Mila overrides the Shabbat prohibitions. Even though Shabbat desecration constitutes a capital offense, the Torah allows – and requires – performing Berit Mila on Shabbat, despite the fact that inflicting a wound is normally forbidden on Shabbat. This would seemingly prove that the Misva of Berit Mila overrides also the prohibition of inflicting a wound in one's parent, which is similarly a capital offense. In truth, however, this proof is hardly compelling, because a Berit Mila may be performed on Shabbat only if it takes place on Bi'zmanah – at the ideal time, on the child's eighth day. If a child did not undergo circumcision on the eighth day, and the Berit is being performed later, it may not be performed on Shabbat. Quite obviously, if a son is circumcising his father, this Berit is taking place well after the father's eighth day, and there is no proof that such a Berit Mila overrides a severe Torah prohibition. Another argument that has been advanced is that Berit Mila should override this prohibition just as Berit Mila overrides the prohibition against removing a Sara'at (leprosy) infection. The Torah forbids surgically removing a piece of skin infected with Sara'at, but nevertheless, if such an infection appears on the foreskin, the Berit Mila is performed. Similarly, perhaps, the Misva of Berit Mila should override the prohibition against inflicting a wound in one's parent. However, the Rabbis noted a clear distinction between the two cases. In the situation of Sara'at on the foreskin, there is no guarantee that the infection will ever disappear, and thus the Misva of Berit Mila might never be performed if it is not allowed when a Sara'at infection is present. When it comes to circumcising one's father, however, it is possible to wait until a different Mohel is available, and so perhaps the son should not be allowed to perform the Berit Mila. Yet a third argument is that circumcising one's father should be no different from performing a medical procedure for one's parent which causes bleeding. In principle, Halacha allows a child to perform such a procedure for his parent, and thus, seemingly, just as this is allowed for Refu'at Ha'guf – bodily healing, it should be allowed as well for Refu'at Ha'nefesh – healing of the soul, meaning, the performance of a Misva. It should be noted, however, that in practice, Halacha does not allow a child to perform a medical procedure on a parent that will cause the parent to bleed, unless nobody else is available to perform the procedure. Although this is, technically, permissible, nevertheless, there is a chance that the child might cause slightly more bleeding than necessary for the procedure, such as if he accidentally makes a larger or deeper incision than he needs to. This extra blood-letting, which does not serve a medical purpose, would violate the prohibition, and so Halacha generally forbids performing such a procedure for one's parent. (This applies also to giving injections; a child should not give his parent an injection, due to the concern of causing more bleeding than is necessary, unless nobody else is available.) By the same token, then, a Mohel should not circumcise his father, unless no other Mohel is available. In a case where nobody else is available to perform the medical procedure or the Berit, the child should first ask the parent Mehila, to waive the obligations owed to him or her as a parent.

Hernandes Dias Lopes é um pastor presbiteriano, conferencista, autor e apresentador do Programa Verdade e Vida na Rede Bandeirantes. É um dos pastores da Igreja Presbiteriana do Brasil mais conhecidos pelo seu trabalho evangelístico e divulgação das doutrinas cristãs tradicionais. Neste podcast ele fala um pouco sobre suas visões do mundo e cristianismo.

Boris Brejcha - Spicy (feat. Ginger) [Edit] Boris Brejcha - Roadtrip Didacte - Oze (Felix Wittich Remix) Huminal - Hidden Passenger Enigmatic - Nadzieja (Budakid Remix) Evren Furtuna - Aum Ercos Blanca - Strade (Pablo Bolivar Remake) Milos Ilic - Contradiction Danijel Kostic - Endless (Club Mix) Dale Middletone - Everything (Mixed) Alex Pich - One Arrow, One Shot Christian Löffler - Refu

11/04/2021 - Pr. Davi De Sousa - Salmo 46: Deus É O Nosso Refúgio by Igreja Nova Aliança de Londrina

The Mishna in Masechet Shabbat (chapter 22) states that it is permissible to apply oil to one’s skin on Shabbat, but "Lo Mit’amelim" – it is forbidden to "exert oneself." Rashi explains this to mean that although it is permissible to apply oil or ointment to one’s skin on Shabbat, one may not rub the ointment vigorously, with a lot of effort, because of "Ubdin De’hol" – this is regarded as a weekday activity. This interpretation of the Mishna is accepted also by Rav Ovadia of Bartenura (1445-1515).Rabbenu Hananel (d. 1053), however, explains differently, interpreting "Lo Mit’amelim" as referring to various kinds of stretches or motions with one’s hands and legs which are done for health reasons, as some kind of exercise routine. This is forbidden on Shabbat, Rabbenu Hananel writes, because it falls under the category of Refu’a – medicine on Shabbat, which is prohibited. The Sages enacted a law forbidding the use of medication on Shabbat (under certain conditions) because in ancient times, people would produce their own medicine by grindings herbs, and the Sages were concerned that people might do so on Shabbat. Rabbenu Hananel explains that the exercises described are forbidden for the same reason, because they are done for medicinal purposes. This explanation is followed by the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204).However, Rabbenu Hananel and the Rambam add one important phrase in giving this explanation – "Kedeh Le’hazia." This means that exercise is forbidden if it is done for the purpose of perspiring. People with certain health conditions would work up a sweat in order to improve their health, and this is what is forbidden on Shabbat. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) explains that since the entire enactment forbidding Refu’a on Shabbat was made because of the concern of Shabbat violation when making medication, only those procedures which involve medicine are included in this prohibition. Exercise, of course, does not involve any medication. However, the Mishna Berura writes, there was, apparently, some medication that people would take to cause them to perspire, and so for this reason, Rabbenu Hananel and the Rambam maintained that exercise intended to work up a sweat is forbidden on Shabbat, as one might then also produce a medication which has this effect, in violation of Shabbat.The Shulhan Aruch cites the Rambam’s formulation, and therefore, according to Sephardic practice, exercise is forbidden on Shabbat only if it is done for the purpose of perspiring. Some have raised the question of whether nowadays, when medicine does not recognize health benefits to perspiring per se, perhaps this prohibition would not apply, but contemporary Poskim have ruled that exercise performed for the purpose of causing perspiration is forbidden on Shabbat, in accordance with the Shulhan Aruch’s ruling.Thus, Hacham Bension Abba Shaul (Israel, 1924-1998) rules in his Or Le’sion that it is permissible to lift weights on Shabbat. Likewise, one may take a brisk walk on Shabbat, as this is not done in order to perspire. Pushups and similar exercises are also allowed. Jogging and running are permissible so long as there is no intent to build a sweat. Of course, one must wear Shabbat clothing out of the house on Shabbat, and so one must ensure that he is properly dressed when walking for exercise.The Mishna Berura cites the Shilteh Ha’gibborim (Rav Yehoshua Boaz, d. 1557) as raising the question of whether it is permissible to have a massage on Shabbat to alleviate tension, and the Mishna Berura concludes that this would be forbidden. However, Hacham Bension, as well as Hacham Yishak Yosef, disagree, and rule that a massage is allowed on Shabbat, provided that it is not intended to cause perspiration, which massages of course generally aren’t. (It goes without saying that the massage is given under conditions that are appropriate, irrespective of the Shabbat prohibitions.) By the same token, Hacham Bension maintained that physical therapy exercises are permissible on Shabbat, since they are not done for the purpose of causing perspiration.The Mishna in Pirkeh Abot (1:10) urges, "Ehab Et Ha’melacha" – "Love work," and the Yabetz explains this to mean that one should accustom himself to exercise. He writes that physicians have determined that most illnesses from which people suffer result from a lack of physical activity, and so the Sages urge us to "love work" – to regularly exercise, in order to maintain our health. Each day, at the end of the Amida prayer, we pray for "Hilus Asamot," which refers to good physical health. In order for us to pray to Hashem to bless us with physical strength, we must make an effort and do what we can to care for our health. Given the unanimous view of health experts today that exercise is crucial for maintaining health, it behooves us all to regularly exercise as part of our obligation to care for our physical wellbeing.Summary: Exercise that is not done for the sake of working up a sweat is allowed on Shabbat. This includes lifting weights, pushups, jogging, running, and brisk walking. There must be no clear intent to build up a sweat. Massages and physical therapy exercises are also allowed. It goes without saying that one must remain dressed in Shabbat clothes outside the home on Shabbat.

Carlos Velasco, Psicólogo creador del método Psicoterapia Respiratoria, nos habla de como nos puede servir la forma correcta de respirar para nuestro bienestar mental, físico y emocional en estados de ansiedad, miedo, depresión y otros y nos ofrece una breve meditación o relajación saboreando la respiración profunda para potenciar los buenos sentimientos y el pensamiento en positivo. Ramiro Calle nos regala un nuevo ejercicio de meditación del canal de Youtube de Luisa Jiménez, "Hallar refugio en el propio corazón"...Otros contenidos para un mundo mejor...

Está perdendo seguidores e não sabe o porquê? Vem comigo, nesse podcast eu falo das 3 principais razões para esses unfollow! Dentre as métricas mais importantes nas redes sociais estão os "seguidores", que são basicamente o número de pessoas que consomem seu conteúdo e te acompanham nas redes sociais. Uma pessoa pode estar te seguindo por diversos motivos, mas ela deixa de te seguir apenas por pouca coisa e, elenquei algumas das razões que fazem uma pessoa deixar de te seguir. A realidade é dura e essa perda de seguidores pode acontecer com qualquer um que não se atente aos devidos cuidados para não cair nesse "limbo" que é a perda de seguidores. Dentre os motivos da perda de seguidores que separei para que você entenda o porquê as pessoas deixam de te seguir, estão: CRIAR EXPECTATIVAS Criar expectativas é na maioria das vezes, frustrante e é dessa forma que as pessoas deixam de te seguir. Está perdendo MUITOS seguidores? Talvez seja porque as pessoas criaram muitas expectativas em cima do seu conteúdo e quando perceberam, se desinteressaram. FORMULA DE CONTEÚDO Muitos pensam que criar um método único vai fazer ele funcionar para toda a vida e, isto acaba sendo um dos maiores erros de quem vive nas redes sociais, pois estas pessoas acabam perdendo seguidores por conta deste descuido. Criar uma formula para seu conteúdo não vai salvar seus seguidores, a regra é INOVAR! ETAPA DE APRENDIZAGEM DA AUDIÊNCIA As etapas de um funil são essenciais para manter os seguidores interessados no seu conteúdo. Muitos dos perfis que sigo acabam por ficar apenas no topo de funil - o que chamamos de TOFU - que é a etapa na qual é feita a atração de audiência e seguidores. Mas manter esses seguidores é a parte difícil e por conta disso, muitas pessoas perdem muitos seguidores, porquê não desenvolvem as etapas de meio de funil (MOFU) e de fundo de funil (FUFU). E ainda temos os conteúdos de reconversão para manter os seguidores interessados no seu conteúdo (REFU). Estas são as principais razões que elenquei para explicar a perda de seguidores nas redes sociais, assim qualquer um pode entende o porquê as pessoas deixam de seguir um perfil! DÚVIDAS? Deixe nos comentários! Se você conhece algum outro motivo para a Perda de Seguidores, deixe aqui nos comentários, vamos conversar sobre!

ACOMPANHAMENTO ONLINE (TUTORIA) Você gostaria de ter um acompanhamento online, em grupo, com um tutor, dentro de uma estrutura organizada, passo a passo com ensinamentos budistas do básico ao avançado? https://sobrebudismo.com.br/tutoria Este conteúdo te beneficia? APOIE ESTA CAUSA https://apoia.se/podcastiluminacaodiaria GRUPO TELEGRAM Quer receber dicas, conteúdo e conhecer outros simpatizantes budistas? Entre no grupo do Telegram clicando no link: https://t.me/sobrebudismo SITE https://sobrebudismo.com.br

Hebrew provides plenty of ways to wish someone well, and they all depend on the severity of the illness. So what should we say to someone with a cold? How about the flu? Pneumonia? This winter, Guy provides a linguistic toolkit for all you well-wishers to use in almost any circumstance. Listen to the All-Hebrew Version of this Episode https://tlv1.fm/happy6 Bassa ep. 108 Tihye Bari ep. 3 Polish Mother ep. 4 New Words and Expressions: Hachlaka al ha-kerach - Ice skating - החלקה על הקרח Paam rishona ba-chayim - For the first time in my life - פעם ראשונה בחיים Tihye bari / tihyi bri’a - May you be healthy - תהיה בריא / תהיי בריאה “Refu’a shlema” -Full recovery - רפואה שלמה Hachlama mehira - Speedy recovery - החלמה מהירה Lehachlim - To recover - להחלים Nu, hichlamta? Hivreta? - So, did you recover? (m.) - נו, החלמת? הבראת? Hichlamt, hivret - Did you recover? (f.) - החלמת? הבראת? Ani machlim karega - I recover these days - אני מחלים כרגע Hu machlim mi-shapa’at - He’s recovering from the flu - הוא מחלים משפעת Zo hachlama aruka - It’s a long recovery - זו החלמה מהירה Targish / Targishi / Targishu tov - Feel well (imp.) - תרגיש/תרגישי/תרגישו טוב Wai, targish tov, yo’w - Oh no, be well, wow - וואי, תרגיש טוב, יואו She-ya’avor maher - May it pass quickly - שיעבור מהר She-ya’avor maher, ma ani agid lecha - May it pass quickly, what can I tell you - שיעבור מהר, מה אני אגיד לך Shmor al atsmecha / Tishmeri al atsmech / Tishmeru al atsmechem - Take good care of yourself/yourselves - שמור על עצמך / תשמרי על עצמך / תשמרו על עצמכם “Rak bri’ut” - Wishing you nothing but health - רק בריאות! Ha-ikar ha-bri’ut - The most important thing is health - העיקר הבריאות Playlist and Clips: Yaakov Shwekey & Baruch Levin - Refu’ah Hachlama Mehira Arik Einstein & Shalom Hanoch - Shmor Al Atsmecha (lyrics) Harel Skaat & Yehuda Poliker - Gibor (lyrics)

Do you ever just wish you could have a chance to go back and Re-fu*k someone ?! It happens and we can talk about it a bit today! Also, I talk about a few strange places I’ve had sex! CONTACT: kittyannpodcast@aol.com IG: @kittyannpodcast

‘It’s a first on so many levels’. [AĦNA REFUĠJATI](https://valletta2018.org/news/ahna-refugjati/) is an ambitious Maltese opera that tells the story of a family’s emotional and physical journey fleeing their home, in search of safety in Europe. It’s one of Valletta 2018’s key pieces of performance on their calendar. We spent time with the cast and crew getting to know about the purpose of the opera and the importance of telling current stories about refugees and migration, both to Malta and to Europe. ‘This opera is about us, the Maltese, and how many people react the same way around the world to this idea of refugees. It’s about us, how we see them.’ [Mario Philip Azzopardi](https://en.wikipedia.org/wiki/Mario_Philip_Azzopardi), Artistic Director. Content Warning: Some of the descriptions from the beginning of this podcast may be upsetting for some listeners. Valletta 2018: [@Valletta2018](https://twitter.com/Valletta2018) #AhnaRefugjati #refugees #Malta #Italy #Valletta #Europe #human #opera #rights #migrant #SAR #crisis #sea #crossing #Bangladesh #refugee #burma #NGO #muslim #minority #bangladesh #camps #myanmar #rakhine #aid #station #shamlapur #unchiprang #podcast #MOAS #migrantoffshoreaidstation #moaspodcast #nayapara #kutupalong #balukhali #megacamp

"O migrante é um sujeito de direitos". Aprenda mais sobre a questão dos migrantes e refúgios com a professora Karine de Souza, da Universidade Federal de Santa Catarina (UFSC).

"O migrante é um sujeito de direitos". Aprenda mais sobre a questão dos migrantes e refúgios com a professora Karine de Souza, da Universidade Federal de Santa Catarina (UFSC).

srijan talk 20171128 0108: The standard operation procedure for handling refu.mp3

This is part three in our series on responding to your questions and comments.  In Off Script 28: Seeking a Christian View on Refugees and Immigrants, we concluded on the basis of several scriptures in the Old Testament as well as the Great Commission that Christians should welcome refugees into their countries.  In response to Read more about Off Script 44: Should We Ban Muslim Immigrants? (Q&A)[…]

This is part three in our series on responding to your questions and comments.  In Off Script 28: Seeking a Christian View on Refugees and Immigrants, we concluded on the basis of several scriptures in the Old Testament as well as the Great Commission that Christians should welcome refugees into their countries.  In response to Read more about Off Script 44: Should We Ban Muslim Immigrants? (Q&A)[…]

En el capítulo de hoy, Héctor, nos habla sobre el temor del emprendedor y la lucha interna de evitar el fracaso. Nos enumera algunas de las causas que generar terror al emprender: Perder nuestro dinero invirtiendo en un pozo sin fin. Y es que no es fácil ver cómo nuestros ahorros van colándose por un desagüe sin obtener resultados esperados.  Tener incertidumbres sobre si la idea tendrá futuro. Contrasta tus ideas siguiendo un sencillos pasos que vimos en el podcast anterior.  Tomar malas decisiones al elegirlas.  Dejar un empleo “seguro”.  Arrastrar a otras personas que queremos a un precipicio. Y es que debemos de ver el fracaso como una oportunidad de intento y no como un desastre. La mentalidad europea fomenta el error como un fracaso estrepitoso, mientras que en América forma parte del proceso de la vida de cualquier persona. Walter Elias Disney, más conocido como Walt Disney, !fue despedido del periódico donde trabajaba por falta de creatividad! Lejos de frustrar sus ansias creativas, continuó delante y apostó por su famoso Mickey Mouse pero necesitaba conseguir que un banco le financiara los 15.000 dolares que necesitaba. 305 intentos le costó hasta que logró el dinero. Como él decía, “Todos nuestros sueños pueden convertirse en realidad si tenemos la valentía de perseguirlos.” ¿Os imagináis teniendo que visitar tantos bancos para conseguir financiación? Para él cada intento le dejaba un poco más cerca de su sueño, producir sus películas animadas. Héctor nos cita algunos consejos para superar los temores comunes al emprender: Aceptar el riesgo: Todo negocio conlleva un riesgo. Sino fuera así todo el mundo tendría un negocio propio. Muchas veces, quien más arriesga, obtienen un mayor beneficio. Planificar, organizar y persistir. El tener todo lo mejor atado posible te beneficiará de poder evitar una fuente de estrés muy común, la de creer que dejas algo por hacer en el momento clave de tu idea. Buscar medios para ser productivo te ayudará a beneficiarte de una sensación de realización increíble. Tener sensación de “perder el tiempo” generará pensamientos negativos. Considera que cualquier logro lleva su tiempo. Si te frustras al no conseguirlo a la primera o segunda, te será difícil conseguir avanzar hasta el siguiente peldaño de tu escalera profesional. Visualizar el resultado. Llena tu mente con ideas positivas, imaginando donde quieres estar en un futuro a medio plazo. Comparte tu tiempo con otros emprendedores para escuchar y alimentarte de sus experiencias personales. El escuchar a otras personas cómo han lidiado con sus problemas, no tiene porque darte una pista de cómo se resuelven los tuyos, pero si que empatizarás con la sensación de logro por resolver el problema. Lee y conoce las historias y biografías de otros emprendedores que consiguieron su sueño. Una mentalidad abierta como la de ellos te ayudará e inspirará. Crece en una pequeña burbuja idílica. Sería una forma muy especial de rodearte de buenos sentimientos y pensamientos, dejando a un lado los problemas frecuentes del día a día. No significa que apartes tu mirada de lo que te rodea, pero no acudas a fuentes de información, como Informativos o programas en medios que hablan de las particularidades negativas de la vida en sociedad y la política. Ya sabéis que ellos viven de las noticias que llaman la atención y hoy en día, la mayoría se centra en aspectos negativos, desafortunadamente. Refuérzate en tu entorno. Amigos, familia, pareja. Ellos te escucharán y te sabrán apoyar en los momentos complicados, que como bien te puedes imaginar no serán pocos. Escucha rápidamente el feedback, opiniones, de los demás. Piensa que siempre tienes tiempo de virar tu rumbo si el camino no es el correcto, pero cuanto antes lo hagas, antes conseguirás comenzar el sendero hacia el siguiente paso que te dejará más cerca de tu meta. Finalmente, nos explica como hizo posible salir adelante en el momento en que ...

Now we're sort of back on track to our general "Being awful and not giving a darn about it" sort of motif we had going. Your Dudes are: Redbeard (Chris)(@DICS_Redbeard) and Devon (@Jekkus) The others might still be crawling out of hell. Opening and Ending Music: "Balloon Fight" by The Adventures of Duane & BrandO https://duaneandbrando.bandcamp.com/track/balloon-fight

HOW WAS YOUR WEEK!? The gang kicks off the show by talking about their Thanksgiving with their legitimate crazy relatives. They bring in the guests (not that Ted cares) and start with Whats Going on. Aaron brings up WW2 (AGAIN), Ted can't say names, and Searcys news stories are totally valid! They play Closer to 100 which was the guests favorite game (off air conversation.) Then they Go Deep and talk about the Syrian refugees (Buzz Killington.) Johnny overshares, Joes looks like a Syrian refugee, Ted loves somebodys mom, Aaron is a terrible mechanic, and Searcy makes everybody groan!   Real-life-podcast.com