Podcasts about ribka

Kencan Dengan Tuhan - Sabtu, 31 Mei 2025Bacaan: "Hai anakku, janganlah pertimbangan dan kebijaksanaan itu menjauh dari matamu, peliharalah itu." (Amsal 3:21) Renungan: Seseorang berkata bahwa Ishak tidaklah terlalu miskin untuk dapat menyediakan makanan bagi keluarganya, atau Ribka adalah seorang ibu rumah tangga yang tidak bisa mengatur kebutuhan makanan untuk seisi rumahnya, sehingga Esau harus menjual hak kesulungannya demi mendapatkan bubur kacang merah. Sebenarnya tindakan bodoh Esau lebih disebabkan karena nafsu yang tidak bisa ditahan dan tidak adanya pertimbangan panjang. Yang ada dalam pikirannya hanyalah memuaskan nafsu makannya saat itu, dan kalau tidak ia akan mati. Untuk saat itu, tidak ada yang dapat menyenangkan serta memuaskan hatinya selain sepiring bubur kacang merah. la menganggap bahwa bubur kacang merah yang sangat menggoda itu lebih penting daripada sebuah hak kesulungan. "Sebentar lagi aku akan mati: apa gunanya bagiku hak kesulungan itu?" Hak kesulungan merupakan gambaran dari hak-hak rohani bagi orang percaya. Salah di dalam menilai seberapa penting hak-hak rohani tersebut, maka kita akan bertindak seperti Esau yang terjebak dengan keinginan sesaat dan karena tidak berpikir panjang, maka ia menganggap tidak berharga hak kesulungan itu. Amsal 3:21 berbunyi, "Hai anakku, janganlah pertimbangan dan kebijaksanaan itu menjauh dari matamu, peliharalah itu." Keputusan Esau menjual hak kesulungannya, salah satunya disebabkan karena tidak adanya pertimbangan atau tidak berpikir panjang. Tentunya Esau juga tahu apa itu hak kesulungan dan berkat-berkat apa saja yang akan diperolehnya melalui hak kesulungan tersebut. Buktinya, setelah ia tahu bahwa ayahnya telah memberkati Yakub, meraung-raunglah ia dengan keras sambil memohon agar Ishak memberkatinya juga (Kej 27:34). Namun apa boleh buat, semua sudah terlambat. Ketika Esau diperhadapkan pada keinginan yang besar untuk makan bubur kacang merah, ia sama sekali tidak berpikir panjang tentang pentingnya hak kesulungan. la terlalu terpikat dengan apa yang ada di depan matanya saat itu. Melalui kisah kehidupan Esau kita belajar tentang satu perkara penting, yaitu membiasakan diri berpikir panjang sebelum mengambil keputusan. Seringkali kita begitu terpaku pada keadaan yang ada di depan mata, sehingga kita lupa untuk berpikir panjang dan menimbang-nimbang mengenai akibat dari keputusan yang kita ambil. Ada sebuah kata bijak yang berkata, "Mujurlah orang yang tidak tergesa-gesa memutuskan, karena pertimbangan akan mencegah air mata penyesalannya." Tuhan Yesus memberkati. Doa:Tuhan Yesus, tidak jarang aku bertindak terlalu cepat dalam banyak hal, tanpa berpikir panjang. Tetapi aku bersyukur bahwa Engkau kembali mengingatkanku betapa pentingnya pertimbangan itu bagiku. Amin. (Dod).

Penting bagi Abraham agar Ishak tidak menikah "dari antara perempuan Kanaan". Ini masalah rohani, bukan etnis; hal teologis, bukan nasional. Kemerosotan moral keagamaan orang Kanaan, menyembah dewa palsu, Ishak mudah jatuh jika menikah dari antara mereka.

Penting bagi Abraham agar Ishak tidak menikah "dari antara perempuan Kanaan". Ini masalah rohani, bukan etnis; hal teologis, bukan nasional. Kemerosotan moral keagamaan orang Kanaan, menyembah dewa palsu, Ishak mudah jatuh jika menikah dari antara mereka.

Parashat Toldot tells the story of the blessings that Yishak Abinu decided to give to Esav, but ended up conferring upon Yaakob, who, at his mother's behest, disguised as Esav and came before Yishak to receive the blessing. The Torah relates that when Esav came, and Yishak then told him that his brother had deceived him and received the blessings in his place, Esav cried bitterly ("Va'yiz'ak Ze'aka Gedola U'mara Ad Me'od" – 27:34). The Midrash (Yalkut Shimoni 115) comments that Esav actually shed only three tears. One fell from his right eye, another from his left eye, and a third remained stuck inside his eye. This third tear, the Midrash concludes, is what has caused the Jewish Nation to shed rivers of tears throughout the ages. Rav Solomon Breuer (Germany, 1850-1926), son-in-law of Rav Samson Raphael Hirsch (1808-1888), offered a meaningful explanation of the Midrash's description. The two tears that fell from Esav's eyes correspond to the two "wrongs" that Yaakob committed against him. The first was Yaakob's purchasing the birthright from Esav in exchange for food when Esav came into the home weary and famished. And the second, of course, was Yaakob's seizing the blessings which Yishak had intended to grant to Esav. These two tears, Rav Breuer explained, were what we would call today "crocodile tears." Esav was not really upset over losing the birthright and Yishak's blessings. The birthright entailed performing the special service in the Bet Ha'mikdash, which Esav surely had no desire at all to participate in. And as for the blessings, the Midrash elsewhere (Bereshit Rabba 66:3) comments that in these blessings there are allusions to all the different areas of Torah – the Tanach, Mishna, Gemara, etc. These blessings of success, prosperity and dominance were not given "for free"; they were promised only on condition, in exchange for serious commitment to Torah learning and observance. This is certainly not something that Esav had any interest in. Esav's only real tear, Rav Breuer explained, was the tear that remained in his eye, and could not be seen. Meaning, what really troubled Esav, what really pained him, was not the birthright or the blessings, but rather the knowledge that Yaakob was the worthier brother, that he truly earned the right to bear the legacy of Abraham and Yishak, to be a patriarch of Hashem's special nation. And it is this hidden pain that has caused Am Yisrael so much pain and so many tears throughout the ages. The enemies of the Jewish Nation outwardly shed different kinds of fake "tears," they give different reasons for why their hostility toward us is justified, why they feel they have the right to cause us harm and to seek our destruction. But the real reason is the hidden "tear," the resentment over Am Yisrael's status as G-d's special nation. When Yaakob first came before Yishak disguised as Esav, Yishak heard what sounded like Yaakob's voice, but when he felt Yaakob's arms, they felt hairy, like Esav, because Ribka had wrapped goatskins around his arms. Yishak then proclaimed, "Ha'kol Kol Ya'akob, Ve'ha'yadayim Yedeh Esav" – "The voice is the voice of Yaakob, but the hands are the hands of Esav" (27:22). The Midrash uncovers for us the deeper message of Yishak's pronouncement, explaining that he was saying, "When the voice of Yaakov is heard in the synagogues, the hands are not the hands of Esav; otherwise, the hands are the hands of Esav." The way we protect ourselves against the threat of Esav, from the hostility and animosity of the enemy nations, is through heartfelt prayer. And so in our times, when there are so many who are trying to inflict harm upon Am Yisrael, both in Israel and around the world, let us commit ourselves to increasing the "voice of Yaakob," to pray and beseech G-d for His protection and assistance. We must raise our voices and pour our hearts before Hashem, and ask that He shield us from those who seek our destruction, and grant our nation the peace and serenity that we long for.

PILPUL JAYE SARA 5785- LOS KIDUSHIN DE ITZJAK Y RIBKA by Rab Shlomo Benhamu

The Torah in Parashat Hayeh-Sara tells the story of Eliezer, the trusted servant of Abraham Abinu, who was sent to find a suitable wife for Abraham's son, Yishak. Abraham told Eliezer to go to his homeland, Aram Naharayim, and choose a girl from there. Upon arriving at the well outside the town, Eliezer prayed to G-d for assistance, asking Him to arrange that the chosen girl would be the one whom he would ask for water, and who would then respond by offering water to him and also to his camels. Sure enough, Ribka – the daughter of Abraham's cousin, Betuel – came to the well, and after Eliezer approached her to ask for water, she drew water also for his camels. Ribka brought Eliezer home, and he explained to her family why he had come. He related to them his experiences at the well, and they had no choice but to conclude that this was Hashem's doing, and Ribka was destined to marry Yishak. Rav Meir Simcha Ha'kohen of Dvinsk (843-1926), in his Meshech Hochma, notes a subtle discrepancy between the Torah's account of Abraham's charge to Eliezer, and the way Eliezer reported it to Ribka's family. Abraham told Eliezer not to bring a girl from the peoples in Canaan, and to instead go bring a girl from Abraham's homeland (24:3-4). Apparently, Abraham sensed that the girls in Aram were worthier than the girls in Canaan. In speaking with Ribka's family, however, Eliezer said that Abraham told him to go to "my father's home" and "my family" (24:38). Rav Meir Simcha explains that Abraham did not actually care whether or not the girl was from his family; he cared only that she came from Aram, as the people of Aram were of a better character than the people of Canaan. Eliezer therefore decided to choose the girl who showed that she was kind and generous, worthy of marrying Abraham's daughter. His concern was only the girl's character, and not whether or not she belonged to Abraham's family. But when he arrived at Ribka's home and spoke with her family, he feared they might feel offended if they realized that Abraham was not looking specifically to choose someone from their family for Yishak. Eliezer therefore said that Abraham instructed him to go to "my father's home" and "my family," so they would feel honored by Abraham's wish to have someone from their family marry his son, and would not take offense. The Meshech Hochma notes that this explanation answers a number of other questions, as well, including the question of how to reconcile Eliezer's actions with the prohibition of "Kishuf" – sorcery. It seems that Eliezer made a random test to find the right girl, which is prohibited, as the Torah does not allow making decisions in this manner, saying "If X happens then I'll do Y." The Meshech Hochma explains that this prohibition applies only if there is no logical connection between "X" and "Y," in which case this constitutes a form of witchcraft. In Eliezer's case, however, a clear, logical system was arranged, as he wanted to find a girl who excelled in the area of kindness and generosity, and who was thus worthy of marrying into the family of Abraham Abinu. When we study this story, and we see the thought and effort that Eliezer invested in order to ensure to find the right match for Yishak, we come away awed and inspired. The Sages teach that Eliezer had a daughter whom he very much wished would marry Yishak. As such, he had vested interest in the failure of his mission. If he would not find the right girl, or if the girl's family would not allow her to go to Canaan to marry Yishak, this would leave open the possibility of his daughter marrying Yishak. And yet, Eliezer did everything he could to ensure the success of his mission, to find the right girl and see to it that her family would agree to the match. We learn from here that under all circumstances, we are to do the right thing, even when this seems to entail considerable sacrifice, and trust in Hashem to make everything work out. When Torah observance appears to not be in our best interests, we must learn from Eliezer's example, and have the faith and conviction to do the right thing anyway. Fulfilling Hashem's commands is always the most beneficial thing we can do, even when it seems detrimental, and so we must be prepared to obey despite the sacrifices entailed, trusting that Hashem will bring the most favorable outcome.

Does the Misva of Kibud Ab Va'em – honoring parents – require a grown child to live near his parents so he can care for them, or simply because they want to be near him? Or is one allowed to live wherever he pleases, regardless of his parents' preference? Numerous sources indicate that one must, indeed, live near his parents. The Gemara comments that Yaakob Abinu was punished for the years he spent away from his parents, Yishak and Ribka, clearly implying that one must live near his parents so he can fulfill the Misva of Kibud Ab Va'em. The Maharil (Rav Yaakob Halevi Mollin, Germany, 1365-1427), as recorded in his "Likkutim," ruled explicitly that a person should live near his parents (listen to audio recording for precise citation). Some inferred this ruling from the comments of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), who writes that if a person's parent became senile, then the son should move somewhere else – implying that under normal circumstances one should live near his parents. Furthermore, the Sefer Ha'hasidim (by Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that if one's parents instruct him not to get married, because they are afraid that he would then move away, he should not listen to them; rather, he should get married and live with or near his parents. Once again, we see that if the parents want their child to live near them, then he should accede to their wishes. The Midrashic volume Yalkut Reubeni similarly comments, "It is an honor for a parent to live near his children." This is also the position of the Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevarduk, 1829-1908), who writes that a person does not have to accede to his parents' demand that he not go away from town to learn Torah. The Gemara writes that Yaakob was not punished for the years he spent away from home learning in the yeshiva of Shem and Eber, thus demonstrating that one may leave his parents' town – even against their wishes – for the purpose of learning Torah. Otherwise, however, one must remain near his parents. This is, indeed, the Halacha. Just as one must acquire Tefillin so he can fulfill the Misva of Tefillin each day, similarly, one must ensure to live near his parents so he can fulfill the important Torah obligation of Kibud Ab Va'em. Even if the parents do not need their child to care for them, nevertheless, if they want him to live near them, he should accede to their wishes. There are, however, several important exceptions to this rule. The Aruch Ha'shulhan rules that if one needs to move away for purposes of earning a living – meaning, his job requires him to relocate – then he may move away even against his parents' wishes. Furthermore, if living near one's parents may threaten his Shalom Bayit (peace in the home), such as if they will meddle in his personal affairs and interfere with his marriage, then he may move away. Certainly, if there are no suitable options for one's children's Jewish education in the area where his parents live, then he may move elsewhere for the sake of his children's education. And, it goes without saying that if the parents approve of their child's decision to move away, then he is permitted to do so. Summary: The Misva of honoring parents requires a person to live near his parents, unless they do not mind if he lives elsewhere, or if he must live somewhere else for reasons such as work or his children's education, or if he fears his parents may interfere with his marriage.

Kencan Dengan Tuhan Jumat, 31 Mei 2024 Bacaan: Kejadian 27:41 Esau menaruh dendam kepada Yakub karena berkat yang telah diberikan oleh ayahnya kepadanya, lalu ia berkata kepada dirinya sendiri: "Hari-hari berkabung karena kematian ayahku itu tidak akan lama lagi; pada waktu itulah Yakub, adikku, akan kubunuh." Renungan: Di dalam Alkitab kita bisa membaca sebuah kisah menarik tentang dua orang bersaudara, yaitu Yakub dan Esau. Kisah Yakub dan Esau ini sebenarnya menunjukkan keadaan keluarga Ishak yang tidak begitu harmonis. Pangkal persoalannya karena baik Ishak maupun Ribka bertindak pilih kasih. Ishak lebih mengasihi Esau dan Ribka lebih mengasihi Yakub. Masalahnya menjadi lebih parah karena Ribka membuat kesalahan yang besar, yaitu membantu Yakub untuk mengambil berkat kesulungan Esau. Namun, sekaligus di sini juga menunjukkan kesalahan Yakub, sebab Yakub mengikuti petunjuk Ribka yang salah. Kita bisa melihat dampak negatif dalam kehidupan keluarga itu karena tindakan ceroboh tersebut. Dampak bagi Esau. Esau menjadi dendam kepada Yakub dan mempunyai rencana untuk membunuh Yakub. Dendam artinya memendam kebencian kepada seseorang. Begitu sakit hatinya Esau sehingga dengan adiknya sendiri dia bisa sangat benci, bahkan lebih dari itu, yaitu ada rencana untuk membunuh adiknya. Dampak bagi Yakub. Yakub harus hidup dalam pelarian. Kata "lari" menunjukkan tindakan yang harus segera dilakukan, tidak boleh ditunda-tunda lagi. Memang tempat tujuan sudah jelas, yaitu Haran, tetapi bukan berarti tempat yang nyaman bagi Yakub, sebab pada kenyataannya Yakub harus menerima perlakuan yang tidak menyenangkan dari Laban. Kita bisa melihat pelajaran penting dalam kisah Yakub dan Esau ini, yaitu: Pertama, kita harus senantiasa bertindak dengan hati-hati. Jangan ceroboh dan asal menerima saja saran orang lain. Sekalipun ada saran dari orang-orang yang dekat dengan kita, bahkan mungkin dari keluarga kita, namun jika saran tersebut untuk melakukan sesuatu yang tidak benar, kita harus menolaknya. Ingat, kita tidak boleh kompromi dengan ketidakbenaran. Sebab, hal itu pasti akan berakibat buruk bagi kita dan bagi orang lain yang bersangkut-paut dengan tindakan kita. Kedua, kita tidak boleh dendam. Betapapun sakitnya hati kita atas perlakuan orang lain, kita tetap tidak boleh dendam. Sebab, tanpa kita sadari, dendam akan merugikan diri kita sendiri. Dendam akan menghilangkan kebahagiaan kita, dendam juga akan mengganggu kehidupan kita karena kita menjadi tidak tenang, sementara orang yang membuat kita dendam itu tenang-tenang saja. Tuhan Yesus memberkati. Doa: Tuhan Yesus, mampukanlah aku menjaga perbuatanku agar tidak menimbulkan penderitaan bagi orang lain dan jauhkanlah aku dari rasa dendam atas perbuatan orang lain. Amin. (Dod).

Syalom Keluarga Damai! Sapaan Damai Sejahtera atau disingkat SAMAS merupakan sebuah renungan singkat yang tayang setiap hari Senin-Sabtu. SAMAS tidak hanya dibawakan oleh pendeta/hamba Tuhan, tetapi juga akan dibawakan oleh siapapun yang ingin berbagi sapaan Tuhan kepada dirinya. Semoga kita dapat menemukan damai sejahtera yang datangnya dari sapaan Tuhan kepada setiap kita melalui SAMAS ini. Tuhan Yesus memberkati!

RAB DAVID HANONO- TOLEDOT- ITZJAK Y RIBKA by TALMUD TORA MONTE SINAI

RAB JOSHUA HILU-TOLEDOT- LA ESTRATEGIA D RIBKA by FOOD 4 OUR SOUL

We read in Parashat Toldot that Ribka was unable to conceive for many years, until G-d finally accepted Yishak's prayers, and Ribka conceived with twins. The verse states, “Va'ye'ater Lo Hashem” (25:21) – that G-d accepted Yishak's prayers. Rashi comments that the word “Lo” in this verse implies “Lo Ve'lo Lah” – that G-d heeded Yishak's prayer, but not Ribka's prayer. The reason, Rashi explains, is because “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person.” The simple meaning of Rashi's remark is that Yishak's prayer was more effective than Ribka's prayer because not only was he righteous, but his father – Abraham – was also righteous. Ribka, on the other hand, was the daughter of a wicked man, Betuel, and so although she was a righteous woman, her prayers were not as powerful as Yishak's prayers, which were accompanied by both his merits and his father's merits. There are, however, two difficulties with this understanding of Rashi's comment. First, Rashi speaks here of “the prayer of a Sadik who the son of a wicked person.” Ribka, of course, was a Sadeket (female Sadik), and she was the daughter, not the son, of a wicked man. Why would Rashi refer to her in the masculine form? The second question emerges from the story told by the Gemara in Masechet Ta'anit (25b) of a time when the Jews of Eretz Yisrael faced a drought, and two outstanding sages – Rabbi Eliezer and Rabbi Akiba – were asked to lead the prayers. First Rabbi Eliezer prayed, and no rain fell. Then Rabbi Akiba prayed, and copious amounts of rain suddenly arrived. A heavenly voice announced that Rabbi Akiba was no greater than Rabbi Eliezer, but his prayer was more readily accepted because he was somebody who was “Ma'abir Al Midotav.” Different explanations have been given for this expression. One understanding is that unlike Rabbi Eliezer, who came from a strong religious background, Rabbi Akiba descended from converts, and was self-made. He and Rabbi Eliezer were both outstanding Sadikim, but Rabbi Akiba needed to work harder to overcome his natural instincts and tendencies, because of his background. He struggled to be “Ma'abir Al Midotav” – overcome his natural, ingrained traits. And when it comes to the efficacy of prayer, the key factor is the work that the person invested and invests to improve his character, to correct his ingrained deficiencies, to reverse his natural negative tendencies. Therefore, Rabbi Akiba's prayers were more readily accepted than Rabbi Eliezer's prayers. Returning to Yishak and Ribka, we must now ask how Rashi could say that Yishak's prayers were more effective than Ribka's prayers because of his background and upbringing. In light of what we saw, we would have concluded that to the contrary, Ribka's prayers should have been more effective, because she was raised in a family of corrupt idolaters, and thus she needed to work and struggle to become the righteous woman that she was. Perhaps, then, Rashi's comment needs to be understood much differently. We know that Abraham Abinu was still alive when Yishak and Ribka's children were born. (They were born when Yishak was 60, and Yishak was born when Abraham was 100, such that Abraham was 160 when they were born. Abraham died at the age of 175.) We might therefore assume that Abraham also prayed for Yishak and Ribka to be able to have children. Hence, when Rashi writes that “the prayer of a righteous person who is the son of a wicked person is not the same as the prayer of a righteous person who is the son of a righteous person,” he is saying that Hashem accepted Abraham's prayer, instead of Yishak's prayer. Abraham, who grew up in a pagan household, was “a righteous person...the son of a wicked person.” He needed to struggle and work hard to become an outstanding Sadik. His prayer, then, was more impactful than that of Yishak, who was “a righteous person…the son of a righteous person.” According to this reading, Rashi is saying not that Yishak's prayer was more effective than Ribka's, but rather that Abraham's prayer was more effective than Yishak's prayer, because Abraham was raised by a wicked father. (In the phrase “Lo Ve'lo Lah,” according to this understanding, Rashi means that Abraham's prayer was more readily accepted than Ribka's prayer, even though they were both righteous people raised in pagan families, for reasons that lie beyond the scope of our discussion.) The Gaon of Vilna (1720-1797), in Eben Shelema, teaches that one of the most important goals we must strive to achieve during our lifetimes is to correct our negative tendencies. If a person does not work and struggle to improve himself and reverse his sinful inclinations, the Gaon of Vilna writes, then “Lama Lo Ha'im” – “why is he alive?” We are not here to just follow our instincts, to do whatever we are naturally inclined to do. We are here to struggle, to correct our ingrained deficiencies, to strive to become better people. If we live this way, then our prayers will be answered, and we will fulfill one of the primary purposes for which we have come into this world.

RAB DAVID HANONO- JAYE SARA- RIBKA by TALMUD TORA MONTE SINAI

JAYE SARA- CUANDO SUBIERON LAS AGUAS POR RIBKA? by Rab Shlomo Benhamu

RAB DAVID PERETS- JAYE SARA- QUE CUALIDAD VIO ELIEZER EN RIBKA by FOOD 4 OUR SOUL

RAB MORDEJAY MALEH- TIPS DE EDUCACION DE ITZJAK Y RIBKA- 5783 by FOOD 4 OUR SOUL

The Torah in Parashat Toldot tells the story of the blessings which Yishak Abinu wished to bestow upon his older son, Esav, but which were taken by the younger son, Yaakob. Yishak informed Esav of his desire to bless him, and instructed him to go out to the field, hunt an animal, and prepare the meat for him, so that in the merit of this Misva he would be worthy of his blessing. After Esav left, Ribka, who heard Yishak's commands to Esav, plotted to have Yaakob receive the Berachot, instead. As Yishak was blind, Ribka needed only to dress Yaakob in Esav's special garments so he would feel like his brother. The Torah says that Ribka dressed Yaakob in "Bigdeh Esav…Ha'hamudot" – Esav's "precious" garments. The Sages explain that these garments had been passed down since the time of Adam, and had the special power to attract animals. In fact, this is how Noah brought all the animals onto the ark – by attracting them through these garments. Esav received this clothing and would wear it when he went hunting. The animals would be drawn to him, and this is how Esav could easily catch them. Esav used this power for the sake of the Misva of Kibbud Ab – honoring his father, as he would quickly catch animals and prepare meat for Yishak. According to the Midrash, these were the garments in which Ribka dressed Yaakob when he came before Yishak disguised as Esav to receive the blessings. Rav Zalman Sorotzkin (1881-1966), in his Oznayim La'Torah commentary, notes the obvious question that arises from the Midrash's comments. If, indeed, the "Bigdeh Esav Ha'hamudot" were the garments which Esav wore while hunting to prepare meat for his father, so why wasn't Esav wearing them at this time? Yitshak had just commanded him to prepare meat; seemingly, this was precisely the time when Esav would wear his special garments to help him out in the hunt. Why were they at home? Rav Sorotzkin offers several answers, one of which is that Yitshak specifically asked Esav to hunt the animals naturally, without using his special garments, so that he would need to work hard and thereby earn reward. As the Mishna in Abot (5:23) famously teaches, "Le'fum Sa'ara Agra" – the harder one needs to work in fulfilling a Misva, the greater his reward is. Yishak wanted Esav to be worthy of the great blessings which he now wished to grant him, and so he told Esav to go out and hunt an animal without the miraculous power of the special garments, which made hunting quick and easy. When it comes to performing Misvot, we should not be looking for shortcuts, or for the easy way out. The quality of our Misvot depends, to a large extent, on the hard work and effort that we invest in them. And so we must not expect Misva observance to be easy, and we certainly must not despair when challenges and obstacles get in the way. We must remember that it is specifically through the exertion of effort that our Misvot become precious and valuable, and bring us immense rewards.

Parashat Hayeh-Sara tells the famous story of Eliezer, Abraham Abinu's servant, whom Abraham sent to Aram Naharayim to find a girl for Yitzhak. Eliezer's mission was successful, as he brought Ribka, a righteous granddaughter of Abraham's brother, to Eretz Yisrael to marry Yitzhak. When Abraham assigned to Eliezer this mission, he assured him that G-d would "send his angel before you" to guarantee his success (24:7). Who was this angel? The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) explains that this was none other than the angel "Matat-Ron," the chief of all the angels in the heavens. The Torah here refers to Eliezer as Abraham's servant "Ha'moshel Be'chol Asher Lo" – who controlled all of Abraham's property (24:2). The Shela writes that Matat-Ron has the corresponding role in the heavens, governing all the other angels, and this angel was dispatched to accompany Eliezer and ensure the success of his mission. For this reason, the Shela explains, the Torah in this section sometimes refers to Eliezer as "Ha'ebed" – "the servant," and at other times, "Ha'ish" – literally, "the man." The Shela notes that in some contexts, the word "Ish" refers to an angel that was sent to this world to fulfill a certain mission. In this narrative, then, the word "Ha'ish" refers not to Eliezer, but rather to Matat-Ron, the angel who accompanied him and guaranteed that he would succeed. Indeed, the Midrash teaches that when Ribka's family saw the wealth that Eliezer had brought with him, they tried to kill him by poisoning the food that they served him, so they could seize his riches. However, an angel switched the dishes, taking the plate served to Eliezer and placing it in front of Betuel, Ribka's father, killing him. This angel was Matat-Ron, the angel sent especially to protect Eliezer and ensure his success. The Shela adds that this explains the verse at the conclusion of the story (24:61), which tells that Ribka and her helpers followed the "Ish" ("Va'telechna Ahareh Ha'ish"), and then says that "the servant took Ribka" ("Va'yikah Ha'ebed Et Ribka"). The "Ish," as mentioned, refers to the angel. The angel's job was to assure that Eliezer would be able to bring Ribka out of her family's home. Once the mission was accomplished, the angel left, and thus after Ribka went with the "Ish," the angel, it returned to the heavens, and "the servant" – Eliezer – took Ribka to marry Yitzhak. This story reassures us that particularly when it comes to the area of Shidduchim, we must place our trust in G-d, and firmly believe that He has sent His angel to find every person his or her match. The right Shidduch will come when it is supposed to come, and nothing can ever get in the way. Hashem even dispatches His angels to make sure it happens. The story is told of a yeshiva student in Hungary who posed a very difficult question to his Rosh Yeshiva. The Rosh Yeshiva did know the answer, and so the student wrote to several of the leading Torah sages of the time. One of the Rabbis sent a brilliant answer to the question, and the student was amazed. He asked his Rosh Yeshiva for permission to travel to meet this certain Rabbi, and the Rosh Yeshiva agreed. Along the trip, the student lodged in an inn, and he met there another yeshiva student. They began talking, and the other student informed him that he was a disciple of the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839), who had sent him to deliver a letter to a certain Rabbi. It turned out that the Rabbi he was sent to was the same Rabbi that the first yeshiva student was going to visit. The other student asked him if he could bring the letter for him to save him a trip, and he agreed. He continued his journey, reached the Rabbi, and spent a number of days learning Torah with him. Before he left, he said, "I almost forgot – I met somebody on the way here who needed to deliver a letter to the Rabbi from the Hatam Sofer!" He handed the Rabbi the letter, and he read it. He then closed it, looked at the yeshiva student, and said, "Mazal tov! I am pleased that you will be marrying my daughter!" As it turned out, the Hatam Sofer had written to this Rabbi that he should have his daughter marry the boy who brought him that letter… When G-d decides to make a Shidduch, not even a righteous Sadik like the Hatam Sofer can get in the way. Let us, then, stop worrying, place our faith in Hashem, and trust that an angel has already been dispatched to find each and every person their intended mate.

Cities can transform how we improve our food system and Ribka Getachew, Director of the NY Good Food Purchasing Program (GFPP) Campaign, joined our show to share just how! Ribka is a long-time organizer and food justice advocate who has been leading this campaign in New York City that serves as a game-changer for the procurement process within local government. The activist talks us through the campaign and how it would address longstanding systemic issues while centering values that support the local food economy and an ethical food buying process. To watch the live episode, subscribe to Food Talks N Color on YouTube! Like, comment and share:)

Kencan Dengan Tuhan - Sabtu, 3 September 2022 Setelah ia selesai memberi hamba itu minum, berkatalah ia: "Baiklah untuk unta-untamu juga kutimba air, sampai semuanya puas minum." (Kejadian 24:19) Renungan: Suatu hari Ribka hendak mengambil air untuk keluarganya. Itu adalah kepentingan mendesak yang harus segera dipenuhi. Hari sudah sore, jadi tidak banyak lagi waktu yang tersedia. Tetapi ketika dilihatnya seseorang kehausan, ditundanya kepentingan sendiri dan didahulukan kepentingan sesama, meskipun orang itu orang asing dan ia harus menguras tenaganya. Dengan tulus Ribka memberi minum orang asing itu juga unta-untanya sampai semuanya puas minum. Apakah yang kita lihat di sini? Sosok yang selalu ikhlas memberikan diri bagi kepentingan sesama meskipun kenyataannya ia harus dengan bersusah payah dan mengorbankan kepentingan sendiri. Pertanyaan kita adalah, faktor apakah yang membuat Ribka menjadi pribadi seperti itu? Salah satunya adalah kesediaan Ribka untuk menyediakan ruang di hati bagi sesama. Di hatinya, Ribka tentu memerlukan ruang untuk dirinya sendiri. Tetapi di hatinya, Ribka selalu menyediakan ruang yang luas bagi sesamanya. Bahkan sebagaimana dikisahkan di atas, Ribka siap mengurangi ruang bagi dirinya sendiri agar dapat memberi ruang yang lebih bagi sesamanya. Ruang bagi sesama, itulah kuncinya. Karena ada ruang bagi sesama di hati Ribka, hamba Abraham dan semua untanya tidak perlu kehausan. Andaikata ada "ruang bagi sesama" di dalam hati setiap kita, tidak ada sesama yang terabaikan, tidak ada keluh kesah yang tidak didengarkan dan tidak ada kemarau cinta. Mari kita siapkan di dalam hati kita masing-masing ruang bagi sesama sehingga kita boleh menerima setiap keluh kesah dan memberi pertolongan kepada mereka yang membutuhkan, sebagaimana Tuhan Yesus selalu ada untuk kita. Tuhan Yesus memberkati. Doa: Tuhan Yesus, bukalah hatiku agar aku mau memberikan sebagian hatiku untuk menjadi ruang bagi sesamaku yang membutuhkan pertolonganku. Amin. (Dod).

Kencan Dengan Tuhan - Jumat, 5 Agustus 2022 "Hai anakku, janganlah pertimbangan dan kebijaksanaan itu menjauh dari matamu, peliharalah itu." (Amsal 3:21) Renungan: Seseorang berkata bahwa Ishak tidaklah terlalu miskin untuk dapat menyediakan makanan bagi keluarganya, atau Ribka adalah seorang ibu rumah tangga yang tidak bisa mengatur kebutuhan makanan untuk seisi rumahnya, sehingga Esau harus menjual hak kesulungannya demi mendapatkan bubur kacang merah. Sebenarnya tindakan bodoh Esau lebih disebabkan karena nafsu yang tidak bisa ditahan dan tidak adanya pertimbangan panjang. Yang ada dalam pikirannya hanyalah memuaskan nafsu makannya saat itu dan kalau tidak ia akan mati. Untuk saat itu tidak ada yang dapat menyenangkan serta memuaskan hatinya selain sepiring bubur kacang merah. Ia menganggap bahwa bubur kacang merah yang sangat menggoda itu lebih penting daripada sebuah hak kesulungan. Seseorang pernah berkata, "Kalaupun dia harus mati karena lapar dan lelah, bukankah lebih baik mati dalam kemuliaan daripada hidup menanggung cela? Bukankah lebih baik mati di dalam berkat daripada mati di bawah kutukan?" Amsal 3:21 berbunyi, "Hai anakku, janganlah pertimbangan dan kebijaksanaan itu menjauh dari matamu, peliharalah itu." Keputusan Esau menjual hak kesulungannya salah satunya disebabkan karena tidak Adanya pertimbangan atau tidak berpikir panjang. Tentunya Esau juga tahu apa itu hak kesulungan dan berkat-berkat apa saja yang akan diperolehnya melalui hak kesulungan tersebut. Buktinya, setelah ia tahu bahwa ayahnya telah memberkati Yakub, meraung-raunglah ia dengan keras sambil memohon agar bisa memberkatinya juga. Namun apa boleh buat semua sudah terlambat. Ketika Esau diperhadapkan pada keinginan yang besar untuk makan bubur kacang merah, ia sama sekali tidak berpikir panjang tentang pentingnya hak kesulungan. Ia terlalu terpikat dengan apa yang ada di depan matanya saat itu. Melalui kisah kehidupan Esau kita belajar tentang satu perkara penting yaitu membiasakan diri berpikir panjang sebelum mengambil keputusan. Seringkali kita begitu terpaku pada keadaan yang ada di depan kita, sehingga kita lupa untuk berpikir panjang dan menimbang-nimbang mengenai akibat atau konsekuensi dari keputusan yang kita ambil. Ada sebuah kata bijak yang berkata, "Mujurlah orang yang tidak tergesa-gesa memutuskan, karena pertimbangan akan mencegah air mata penyesalannya." Tuhan Yesus memberkati. Doa: Tuhan Yesus, tidak jarang aku bertindak terlalu cepat dalam banyak hal tanpa berpikir panjang. Tetapi aku bersyukur bahwa engkau kembali mengingatkanku betapa pentingnya pertimbangan itu bagiku. Amin. (Dod).

Khotbah oleh Ribka Setiorahardjo dengan judul Membangun Mezbah Doa

The Torah commands in Parashat Kedoshim (Vayikra 19:26), “Lo Tenahashu,” which forbids following superstitions, determining what to do or not to do based on random signs. The Midrash gives several examples of superstitions, such as people who determine that they will have bad luck on the day when a piece of bread fell from their mouth, their staff fell from their hand, a snake crawled to their right, or a fox ran to their left. The command of “Lo Tenahashu” forbids deciding to act a certain way based on these kinds of signs. If a person acts upon such superstitions, he is in violation of this Biblical command. If he does so in the presence of two kosher witnesses after having been warned, he is liable to Malkut. The Sefer Ha'hinuch explains that the Torah forbids following superstition because it is “Shiga'on” – “inanity,” sheer foolishness. In the Sefer Ha'hinuch's words, “It is not fitting for the sacred nation to pay heed to false matters.” As we are G-d's treasured nation, it is beneath us to accept such foolishness. Secondly, the Sefer Ha'hinuch adds, following superstition can compromise our faith in Hashgaha Peratit – G-d's direct providence and control over everything that happens. If we make decisions based on random occurrences such as a black cat walking in front of us, we will gradually lose our belief that everything that happens is decided by G-d. Indeed, Bilam said in one of his blessings to Beneh Yisrael, “Ki Lo Nahash Be'Yaakob Ve'lo Kesem Be'Yisrael” (Bamidbar 23:23) – that Beneh Yisrael do not rely on magic or superstition, and instead place their trust solely in G-d. The commentators raise the question of how it was permissible for Eliezer, the righteous servant of Abraham Abinu, to come up with a sign with which he selected a match for Abraham's son, Yishak. As we read in Parashat Hayeh-Sarah (chapter 24), Eliezer decided that he would approach a girl at the well outside Aram Naharayim, and request water from her pitcher. If she would respond by offering him water and also offering to draw water for his camels, Eliezer decided, then she would be the woman to marry Yishak. Seemingly, Eliezer was in violation of the command of “Lo Tenahashu” by determining his course of action based on a sign. Tosafot in Masechet Hulin (95) answer that Eliezer did not actually rely on the sign. Although he said that this would be his manner of determining the girl's suitability, in truth, this was not his only criterion. Indeed, Tosafot point out, after Ribka responded to the servant's request by giving him water and drawing water for his camels, he did not give her jewelry, designating her as Yishak's bride, until she told him who she was and who her father was. This proves that drawing water for the camels was not the sole criterion. (It should be noted, however, that Rashi, in his Torah commentary, disagrees, and writes that Eliezer gave Ribka jewelry immediately after she drew water for his camels, even before he found out who she was.) Others answer, very simply, that the prohibition applies only to random signs which have no rational basis, such as deciding one's course of action based on the fact that a piece of bread fell from his mouth while he ate. Eliezer, however, wanted to find a righteous girl who excelled in the quality of Hesed (kindness) and was thus worthy of marrying into the family of Abraham Abinu. His sign was not in any way random or irrational; it was his method of assuring that the girl he chose was a girl of outstanding character and generosity. As such, it did not violate the prohibition of “Lo Tenahashu.” This prohibition applies in all times and places, and to both men and women alike.

The Torah in Parashat Ahareh-Mot (Vayikra 18:19) commands that one may not have relations with a woman “Be'nidat Tum'atah” – when she is in a state of impurity due to menstruation. Once a woman becomes a Nidda (menstrual woman), she remains impure until she immerses in a Mikveh, and relations with her are thus forbidden until after the immersion. The Sefer Ha'hinuch explains the reason for this command as based upon Hashem's concern to distance us from anything which could be harmful. He writes that beyond the spiritual harm that could be caused by having a relationship with a Nidda, this could also cause physical harm, and so the Torah forbade marital relations during the time the wife is a Nidda. On the level of Torah law, the status of Nidda extends for seven days from the time bleeding first occurred, and the woman can then immerse and become Tehora (pure) the night after the seventh day. The verse states in Parashat Mesora (Vayikra 15:19), “Shibat Yamim Tiheyeh Benidatah” – “She shall be in her state of impurity for seven days.” The Rabbis understood the word “Tiheyeh” (“shall be”) to mean that a woman remains a Nidda even after the bleeding ceased, and even beyond seven days, until she immerses in a Mikveh. Therefore, relations remain forbidden until after immersion. This immersion, according to Torah law, can be performed after the seventh day since the onset of bleeding, even if bleeding continued throughout the seven days, as long as it has ceased before the immersion. The accepted practice, however, is that a woman who becomes a Nidda does not immerse until after seven “clean days” – meaning, until after she goes through seven days without experiencing bleeding. The Gemara says that Jewish women accepted this stringency to avoid confusion between ordinary menstruation and bleeding which requires waiting a period of seven “clean days.” When the bleeding stops, the woman performs an internal inspection called “Hefsek Tahara” to ascertain the cessation of bleeding, whereupon the seven “clean days” begin. She then performs an inspection each morning and afternoon during the seven days, and if no blood is seen, she immerses the night after the seventh day. Any female that experiences menstrual bleeding becomes a Nidda, regardless of her age. Theoretically, if even an infant girl would experience such bleeding, she would attain the halachic status of Nidda until seven days have passed and she immerses. A Shifha Kena'anit (non-Jewish maidservant) likewise becomes a Nidda as a result of menstruation, as she has begun the process of becoming a Jew. On the level of Torah law, a non-Jewish woman does not attain the status of Nidda, but the Sages enacted that even a non-Jewish woman is considered a Nidda as a result of menstruation. Therefore, a man who cohabits with a non-Jewish woman is regarded to have violated the prohibition of relations with a Nidda (as well as other prohibitions, represented by the acrostic “Nashgaz”: “Nidda,” “Shifha,” “Goya,” “Zona”). As far as Torah law is concerned, a woman becomes a Nidda only if she bleeds with a “Hargasha” (“sensation”), feeling the flow of blood. If a woman did not feel any bleeding but saw a bloodstain, then, according to Torah law, she does not attain the status of Nidda. The Sages, however, enacted that the discovery of a stain indeed renders the woman a Nidda, depending on the stain's color and size. Halacha forbids relations with one's wife not only during the time when she is a Nidda, but also when the onset of bleeding is expected, based on the menstrual cycle (“Ona Ha'semucha Le'vestah”). In order to safeguard against violations of this prohibition, the Sages enacted “Harhakot” – certain measures intended to create some distance between a husband and wife during the time the woman is a Nidda. The husband and wife during this time may not even casually touch one another, or directly hand each other objects. The immersion after the seven “clean days” must be performed specifically at night, and not during the day. This prohibition applies in all times and all places. If a man and woman cohabit when the woman is a Nidda, they are both liable to Karet. If this violation was committed unintentionally, then they must bring a Hatat (sin-offering). Normally, a child produced through a forbidden relationship that is punishable by Karet is considered a Mamzer. In the case of a relationship with a Nidda, however, this is not the case, and the child is not considered a Mamzer. The child is, however, considered “Pagum” (“tainted”) because of the forbidden manner in which he or she was produced. The law of Nidda is one of the three primary Misvot assigned to women listed by the Mishna in Masechet Shabbat, the other two being Halla (separating a portion of the dough during baking) and Shabbat candle lighting. The Maharal of Prague (Rav Yehuda Loew, 1520-1609) drew an association between these three Misvot and the famous teaching of the Midrash describing the three constant miracles that occurred in the homes of our matriarchs Sara and Ribka: the candle lit on Ereb Shabbat burned for an entire week, until the next Ereb Shabbat; the bread prepared on Ereb Shabbat remained fresh throughout the week; and a cloud hovered above the entrance, representing the divine presence which rested upon the home. Clearly, the miracle of the candle is associated with the Misva of Shabbat candle lighting, and the miracle of the dough is associated with the Misva of Halla. It thus follows that the third miracle – the cloud signifying G-d's presence – is associated with the Misva of Nidda. The Maharal explains that this shows that the observance of Taharat Ha'mishpaha (family purity) is what brings the Shechina into the home. This Misva is what brought the special cloud, which represented Hashem's presence in the homes of our saintly patriarchs and matriarchs. The Talmud teaches, “Ish Ve'isha Zachu, Shechina Benehem” – “If a husband and wife are meritorious, then the Shechina rests among them.” This is alluded to in the words “Ish” (“man”) and “Isha” (“woman”), which contain the same two letters (“Alef” and “Shin”), with the letter “Yod” added to form “Ish” and the letter “Heh” added to form “Isha.” These two letters – “Yod” and “Heh” – spell one of the Names of G-d. The Rabbis explained that the combined Gematria (numerical value) of “Yod” and “Heh” is 15, which alludes to the fifteen inspections that a woman makes before she may immerse and regain her status of purity (the initial Hefsek Tahara inspection, and the two daily inspections throughout the seven “clean days”). It is through the meticulous observance of the laws of Nidda that “Shechina Benehem” – the divine presence rests in a Jewish home. In order to bring Hashem's presence and blessing in our lives, we must observe this special Misva and maintain the unique quality of holiness and purity in the home.

Langkah Ishak untuk membawa pengantin perempuannya ke kemah Sara, dan catatan bahwa Ribka menghibur Ishak “setelah ibunya meninggal” menunjukkan kembali kepada kematian Sara, menyiratkan rasa sakit Ishak karena kehilangan ibunya.

Langkah Ishak untuk membawa pengantin perempuannya ke kemah Sara, dan catatan bahwa Ribka menghibur Ishak “setelah ibunya meninggal” menunjukkan kembali kepada kematian Sara, menyiratkan rasa sakit Ishak karena kehilangan ibunya.

Ps. Wigand Sugandi - Belajar Dari Ribka

"Dan tuliskanlah kepada malaikat jemaat di Filadelfia: Inilah firman dari Yang Kudus, Yang Benar, yang memegang kunci Daud; apabila Ia membuka, tidak ada yang dapat menutup; apabila Ia menutup, tidak ada yang dapat membuka. (Wahyu 3:7) “juga untuk aku, supaya kepadaku, jika aku membuka mulutku, dikaruniakan perkataan yang benar, agar dengan keberanian aku memberitakan rahasia Injil,” (Efesus 6:19) Prinsip teras tadbir urus ialah segala-galanya bermula di suatu tempat—semuanya mempunyai pintu, pintu masuk. Secara praktikal, apa sahaja yang kita pagar atau kelim juga mempunyai satu pintu masuk. Bilik mempunyai pintu dan negara mempunyai pintu masuk. Ibu bapa tahu prinsipnya. Bercakap dengan anak yang tidak mahu, atau tidak dapat mendengar adalah tidak membuahkan hasil, sama seperti bercakap dengan pintu tertutup. Prinsip ini juga bersifat rohani. Rasul Paulus meminta umat Tuhan untuk berdoa agar dia memiliki "pintu masuk dan perkataan yang benar", kerana dia tahu mesejnya akan gagal jika dia tidak dapat menarik perhatian orang-orang di mana dia diutus untuk memberitakan injil. Disiplin rohani merangkumi kesabaran untuk menunggu pintu dibuka dengan kata hikmat Tuhan untuk apa yang harus dilakukan atau apa yang tidak harus dilakukan semasa kita menunggu. Tetapi bila berkaitan dengan tipu muslihat musuh, kita tidak menunggu atau mengabaikan pintu yang terbuka kepada musuh; bila berkaitan dengan musuh, kita menentang campurtangan musuh atau penundaan, bertekad untuk menakluki setiap pintu! Kita adalah "keturunan Abraham." Kita adalah keturunan yang tak terhitung jumlahnya ditakdirkan untuk "menakluki pintu gerbang musuh kita." Saudara-mara Abraham yang menghantar Ribka untuk menjadi isteri Ishak, memberkati dia dengan menyatakan kata-kata yang tepat ini: "Dan semoga keturunanmu menakluki pintu gerbang orang-orang yang membenci mereka." Dalam kehidupan seharian, adanya roh-roh jahat disebalik perkara-perkara yang mengancam hidup kita, dan setiap roh jahat ini memiliki satu pintu masuk yang membolehkan ia mempengaruhi anda. Jangan menyerah bila ada pembukaan kepada roh jahat - pintu itu – kita perlu menaklukinya! Perjanjian anda dengan Tuhan merangkumi kekuasaan/autoriti ke atas setiap pintu. Anda mempunyai kekuasaan untuk membuka dan menutupnya! Gunakan kekuasaan anda! Usirkan perkara yang tidak sepatutnya berada dalam hidup anda. Sekarang ... tutupkan pintu itu! (Diadoptasikan dari Renungan oleh Shirley Weaver) Fokus Doa: Berdoa dan mintalah Tuhan untuk membukakan pintu-Nya bagi anda dalam perkara di mana anda ingin melihat kejayaan dan kemajuan – dalam hidup anda, keluarga anda, pelayanan anda atau bangsa. Tunggu hingga Tuhan menunjukkan kepadamu dan berdoalah agar anda berjalan memasuki pintu-pintu itu. Mengenalpasti pintu-pintu dalam hidup anda yang terbuka kepada musuh - pintu mata anda, telinga anda, fikiran anda, roh anda (apa yang mempengaruhi penyembahan anda kepada Tuhan), dan lain-lain. Berdoalah untuk menutup pintu-pintu itu dan menolak segala yang tidak saleh yang datang melalui pintu-pintu itu ke dalam kehidupan, yang mempengaruhi keluarga anda, penyembahan andadan perhubungan anda.

Upon reading Parashat Vayakhel, we cannot help but be struck – and perplexed – by the Torah's verbosity. The Torah laboriously repeats all the details regarding the construction of the Mishkan which were already presented earlier, in Parashat Teruma. There, we read of G-d presenting the commands for how to build the Mishkan and its furnishings, and here in Parashat Vayakhel, we read of how Beneh Yisrael fully complied with these commands. But why did all the details need to be repeated? Why did the Torah not simply relate that Beneh Yisrael built everything as G-d had commanded? Why was it necessary for the Torah to specify each and every detail of the construction a second time? The Or Ha'hayim Ha'kadosh (Rav Haim Ben-Attar, 1696-1743), in his commentary to this Parasha (36:11), explains that G-d repeated all the details of the construction of the Mishkan "Ki Habib Alav" – because this information is especially "beloved" to G-d. When we feel excited over something, we want to talk about it repeatedly. The Torah, too, is repetitive when it comes to particularly precious information. The Or Ha'hayim draws a comparison to the story of Eliezer, Abraham's servant, who went to Aram Naharayim to find a wife for Yishak, and met Ribka, as we read in Parashat Hayeh-Sara. There, too, the Torah seems to be repetitive. After telling us of Eliezer's experiences at the well outside the city, where he met Ribka, the Torah then records Eliezer lengthy account of his experiences when he spoke to Ribka's family. The Midrash, as the Or Ha'hayim cites, comments that all this is repeated because "Habiba Alav" – this section is precious and beloved to G-d. Similarly, the Or Ha'hayim explains, the details of the Mishkan's construction are repeated because this subject is especially beloved to G-d. It is noteworthy that the Or Ha'hayim draws a comparison between the building of the Mishkan and Eliezer's successful efforts to find a wife for Yishak – the story of the building of a Jewish home. The Or Ha'hayim here is teaching us that building a Jewish home is as precious and beloved to G-d as the building of a Mishkan. After all, when a husband and wife conduct themselves the right way, and run their home on the foundations of Torah values and Torah observance, then their home becomes worthy of the Shechina (divine presence). In essence, such a home becomes a Bet Ha'mikdash, a sanctuary, where G-d is present. We are to ensure to build our homes properly, the way the Torah instructs, so that our homes will be beautiful and sublime like the Bet Ha'mikdash, worthy of G-d's presence and of His unlimited blessings.

"Doa orang yang benar, bila dengan yakin didoakan, sangat besar kuasanya." (Yakobus 5:16b) Renungan: Seorang pria yang sangat aktif melayani Tuhan merindukan kehadiran seorang anak. Delapan tahun sudah dia mendambakan kehadiran seorang bayi di dalam rumah mereka. Di tahun-tahun pertama pernikahan, dia begitu tekun berdoa. Namun seiring dengan berjalannya waktu, permohonan itu hanya didoakan sekadarnya saja. Suatu hari saat pergi ke sebuah mall, hatinya terasa sesak melihat sepasang suami istri begitu bahagia saat bermain bersama anaknya. Ia ingin berteriak, tetapi dia merasa malu saat itu. Tanpa pikir panjang dia segera mengambil mobilnya dan pergi ke tepi pantai. Di tepi pantai dia berteriak sekuat tenaga, "Tuhan... Aku ingin punya anak!" Sesaat kemudian ia tersungkur dan menangis seperti anak kecil yang meraung-raung meminta apa yang diinginkannya. "Bapa, delapan tahun sudah aku menikah tapi belum juga punya anak. Aku sudah melayani-Mu dengan setia. Karena itu aku minta berkatilah kandungan istriku, berilah aku anak Bapa...," katanya memohon dengan suara yang lirih. Singkat cerita, beberapa waktu kemudian dokter menyatakan bahwa istrinya telah mengandung. Tahun itu juga Tuhan menjawab doanya. Mereka akhirnya memiliki seorang anak. Kerinduan yang besar untuk segera mendapatkan anak juga dirasakan oleh Ribka dan Ishak. Karena itu Ishak meminta Tuhan memberkati buah kandungan Ribka. "Berdoalah Ishak kepada Tuhan untuk istrinya, sebab istrinya itu mandul; Tuhan mengabulkan doanya, sehingga Ribka, istrinya itu, mengandung." (Kej 25:21). Kata "berdoalah" mengandung arti "memohon dengan sangat". Ini menunjukkan bahwa Ishak sungguh-sungguh berdoa untuk istrinya dan doanya itu sudah menggerakkan hati Tuhan, sehingga Dia tidak mengulur-ulur waktu lagi. Dia segera menjawab kerinduan Ishak yang berdoa dengan hati yang sungguh-sungguh. Betapa bahagianya Ribka bersuamikan seorang pria beriman dan suka berdoa. Doa suami yang benar akan menggerakkan tangan Tuhan untuk bekerja mendatangkan mujizat. Hari ini kita belajar bahwa istri membutuhkan doa-doa yang dipanjatkan oleh suaminya, karena suami adalah imam dalam keluarga. Para istri, ceritakanlah keresahan atau pergumulan hati kalian kepada suami. Kemudian mintalah sang suami untuk meluangkan waktu memimpin doa yang dilakukan secara bersama-sama dan dalam ketekunan yang tidak putus. Berdoalah sungguh-sungguh, maka Allah yang melihat kesehatian itu akan segera menjawabnya. Tuhan Yesus memberkati. Doa: Tuhan Yesus, berilah keluargaku hati yang penuh cinta untuk berdoa, sehingga kami bersehati datang kepada-Mu di dalam doa dan permohonan yang tidak pernah putus. Amin. (Dod).

Parashat Toldot begins by telling of Yishak's marriage to Ribka and the birth of their two sons, Yaakob and Esav, a story which it introduces by stating, "Abraham Holid Et Yishak" – "Abraham begot Yishak." The commentators raise the question of why this reminder was necessary, given that we are certainly aware of the fact that Yishak was Abraham's son, and this verse itself refers to Yishak as "Yishak Ben Abraham" – the son of Abraham. Rashi, quoting from the Midrash, explains that the Torah here is actually telling us something more – not that Abraham begot Yishak, but that G-d made it clear to one and all that Abraham begot Yishak. After Yishak's birth, the "Lesaneh Ha'dor" – "scoffers of the generation" – denied the miracle of Abraham and Sara producing a child at an advanced age after decades of infertility. They charged that Sara conceived when she and Abraham settled in Gerar, and she was abducted by the city's king, Abimelech. They insisted that Abraham did not miraculously beget a child, and that Yishak was fathered by Abimelech. In order to disprove this claim, G-d made Yishak look exactly like Abraham, making it clear to all that he was Abraham's son. A number of commentators asked why G-d found it necessary to perform this miracle to silence the scoffers. Why did it matter? If people wanted to deny this miracle, why was it important to intervene to stop them? One answer perhaps emerges from a remarkable insight by the work Zera Berach. He discusses the seemingly peculiar exchange between Abraham and Yishak as they made their way to the Akeda, to the site where G-d commanded Abraham to sacrifice his son (but at the last moment, an angel appeared and told Abraham to withdraw his knife). Yishak said to Abraham, "My father," and Abraham then replied, "I am here, my son." The Zera Berach explains that Yishak was asking Abraham whether perhaps he believed the rumors spread by the scoffers that he was not Yishak's father. After all, fathers do not kill their children. There is nothing more natural than a parent's love for a child. Yishak therefore turned to his father and asked, "My father?!" As if to say, "Do you not think that you are my father, that you are preparing to slaughter me? Do you accept the rumors spread that I was fathered by Abimelech?! How else can I explain why you are going to kill me?!" Abraham then turned to Yishak and assured him, "My son" – that he believed with full confidence that he was Yishak's father. But nevertheless, he was bound to fulfill G-d's command to sacrifice his beloved son. This reading of Abraham and Yishak's exchange shows just how impactful cynicism can be. The scoffers' cynical charge that Yishak was fathered by Abimelech had such an effect that for a moment, Yishak himself suspected that his righteous father believed it. The cynicism of the scoffers did not remain in bars or clubs; it reached the Akeda, one of the most sublime, spiritually powerful moments in human history, causing even Yishak to entertain doubts, if only for a brief moment, as to whether Abraham was truly his father. The Ramhal (Rav Moshe Haim Luzzato, 1707-1746), in his Mesilat Yesharim, compares cynicism to a shield smeared with oil. If an arrow is fired at the soldier, he lifts his shield, and the arrow strikes the shield and slides right off. Similarly, cynicism "shields" a person – and everyone who hears his mockery – from spiritual growth. A rabbi or speaker can deliver an emotional, uplifting lecture, but all it takes is just one cynical remark by someone in the audience to ruin it all, to "shield" everyone in the room from the inspiration they could receive. This is why G-d intervened to counter the "Lesaneh Ha'dor," to show that Yishak was truly Abraham's son. If their cynicism was capable of reaching even the Akeda, then surely it was capable of inflicting great harm and sabotaging Abraham's efforts to spread the belief in G-d throughout the world. May Hashem always protect us from the cynics and from the harmful effects of their scorn, so we can continue growing and living a life of inspiration and spiritual meaning.

Parashat Hayeh-Sara tells the famous story of Eliezer, Abraham's servant, whom Avraham sent to Aram Naharayim to find a wife for Yishak. Eliezer prayed to G-d and asked to arrange that the chosen girl would be the one who, after he asks her for some water, offers water also for his camels. Of course, this turned out to be Ribka. After Eliezer realized that Ribka was the girl chosen by G-d, and he gave her jewelry, her brother, Laban, "ran to the man outside, to the well" (24:29). The Torah does not tell us why Laban ran outside to the well. Some commentaries explain that Laban ran to Eliezer because he was greedy, and he realized that Eliezer had brought riches from Abraham's home. However, as the Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) notes, it is only in the next verse that the Torah tells that Laban saw the expensive jewelry that Eliezer gave her. It thus seems that he ran to the well for some other reason. The Or Ha'haim also notes another difficulty. The Torah introduces this verse by stating that Ribka had a brother, "U'shmo Laban" – "and his name was Laban." The Or Ha'haim cites a passage from the Midrash as teaching that this sequence – where the word "Shem" ("name") precedes the person's name – is used only for introducing righteous people. For example, the verse in Megilat Rut (2:1) introduces Boaz, a Sadik, with the expression, "U'shmo Boaz," whereas the verse in the Book of Shemuel I (25:25) says about the wicked man Nabal, "Ki Nabal Shemo" – "for his name is Nabal," reversing the sequence, because he was sinful. As Laban was certainly a wicked person, we would have naturally expected the Torah to say, "Laban Shemo," as opposed to "U'shmo Laban." The Or Ha'haim explains that Laban ran to the well because he noticed a stranger approach his sister and begin speaking to her. This naturally aroused Laban's suspicion, and so he ran to protect his sister, as any good brother would. Laban here acted virtuously, for the sake of his sister, and so the Torah here introduces him as a righteous man, saying, "U'shmo Laban," even though immediately thereafter Laban emerges as a greedy, corrupt individual. The Or Ha'haim applies to this context the rule taught to us by our Sages, "En Ha'Kadosh Baruch Hu Mekape'ah Sachar Kol Birya" – "The Almighty does not deprive any creature of its reward." Even a person as evil as Laban is still recognized for the good he performs. Thus, when he ran to protect his sister from a person whom he suspected of improper conduct, the Torah speaks of him as a righteous man. Each and every good deed we do is immensely valuable and will earn us great reward, and we should therefore constantly strive to perform Misvot and seize every Misva opportunity that presents itself.

"Lalu bertambah besarlah kedua anak itu: Esau menjadi seorang yang pandai berburu, seorang yang suka tinggal di padang, tetapi Yakub adalah seorang yang tenang, yang suka tinggal di kemah. Ishak sayang kepada Esau, sebab ia suka makan daging buruan, tetapi Ribka kasih kepada Yakub." (Kejadian 25:27-28) Renungan: Gary dikunjungi oleh teman lamanya, Gutrie. Gutrie memperkenalkan anaknya, Jane yang sedang depresi. Depresi membuat Jane kehilangan nafsu makan, tidak bisa tidur dan semangat untuk belajar pun hilang. Setiap kali Gary bertanya kepada Jane, maka Gutrie langsung menjawab pertanyaannya, sehingga tidak ada kesempatan bagi Jane untuk menjawab. Gutrie bercerita, "Dia berhubungan dengan obat-obatan dan tidur di mana saja dia mau. Dia juga dikeluarkan dari perguruan tinggi karena gagal dalam beberapa mata kuliah. Dia tidak pernah punya gambaran tentang apa yang dilakukannya dalam hidupnya. Jika dia tekun membaca Alkitab dan selalu ke gereja, maka dia tidak akan seperti ini. Tetapi yang dia inginkan adalah bermain musik dengan teman-temannya yang tidak jelas masa depannya itu." Setelah mendengar semua ocehan Gutrie, maka Gary berkata, "Jika kau tidak keberatan, bisakah kami berdua bercerita?" Gutrie mengerti apa yang diinginkan Gary, karena itu ia segera beranjak dari tempat duduknya dan pergi berjalan ke taman. Ketika Gutrie pergi, Jane masih memilih untuk diam dan memberi jawaban singkat kepada Gary. Gary mencoba menciptakan suasana yang santai agar komunikasi dua arah mereka dapat berjalan dengan baik. Jane hanya menjawab pertanyaan-pertanyaan Gary dengan kata 'ya' atau 'tidak'. Akhirnya Gary berkata, "Jane, saya pikir jika saya tinggal dengan ayahmu, saya juga pasti akan berhubungan dengan obat-obatan. Apakah sikap ayahmu berkaitan dengan pergaulan dan perbuatan yang kau lakukan selama ini?" Jane menganggukkan kepalanya dan ada linangan air mata di pipinya. Kemudian Gary meneruskan perkataannya, "Saya tidak tahu keseluruhan cerita tentang hidupmu, tetapi saya dapat melihat dan mengatakan bahwa engkau sangat tertekan. Ketertekanan itu muncul karena engkau tidak bisa melakukan apa yang diinginkan oleh ayahmu. Menurut saya saat ini engkau sudah beranjak dewasa dan memunyai keinginan sendiri yang mungkin tidak dipahami oleh ayahmu, karena engkau tidak pernah mengungkapkannya kepada ayahmu." Apa yang dialami Jane adalah salah satu contoh kasus yang dialami banyak anak lainnya. Ada orang tua yang memaksakan atau menerapkan standar yang tinggi pada anak-anaknya, sehingga anak-anak itu merasa tertekan. Orang tua harus mengenal dan memahami tipe anak-anak mereka. Ada yang mudah mengerti dan menuruti nasihat orang tua, tetapi ada juga anak yang susah dinasihati karena ia ingin menemukan kebenaran atau jati dirinya lewat pengalamannya sendiri. Orang tua harus minta kesabaran dan hikmat dari Tuhan serta tidak pilih kasih atau lebih memerhatikan salah satu anak dan merendahkan anak yang lain, sehingga mereka bisa memahami dan mendidik anak-anak mereka dengan baik. Mengenal karakter, minat dan bakat anak akan mempermudah mengarahkan mereka mencapai masa depan yang cerah. Tuhan Yesus memberkati. Doa: Tuhan Yesus, berilah aku hikmat agar dapat mendidik anak-anakku dengan kasih-Mu sendiri tanpa memaksakan kehendakku pada mereka, tapi memberikan kesempatan kepada mereka untuk bertumbuh sesuai kehendak-Mu. Amin. (Dod).

In the beginning of Parashat Vayera, we read of the angels who visited Abraham Abinu and informed him that his wife, Sara, would conceive and beget a son. The angel who spoke to Abraham said, "Shob Ashub Elecha…Ve'hineh Ben Le'Sara Ishtecha" – "I will return to you…and behold, your wife, Sara will have a son" (18:10). The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) observes that the expression "Shob Ashub" ("I shall return") seems unnecessarily redundant, repeating two forms of the word "return." Why did the angel not simply say, "Ashub" – that he would return when Sara begets a child? The Or Ha'haim explains based on the Kabbalistic concept that there are two different kinds of Neshamot (souls) – a male Neshama, and a female Neshama. Yishak, Sara's son, was born with a female Neshama. Whereas normally, of course, males are born with male souls and females are born with female souls, Yishak was an exception, and he initially came into the world with a female Neshama. As such, Or Ha'haim writes, Yishak was unable to produce children, as only a man with a man's soul is capable of impregnating a woman to produce offspring. At a later point, however, Yishak's Neshama changed to a male soul, thus enabling him to reproduce. The Or Ha'haim writes that this change occurred at the time of Akedat Yishak, when Yishak was bound upon the altar and prepared as a sacrifice. As we read toward the end of Parashat Vayera, G-d tested Abraham by commanding him to offer his beloved son as a sacrifice, and Abraham complied, until an angel called out to him just before he slaughtered Yishak, instructing him not to slaughter his son, as this was merely a test. The Or Ha'haim writes that this angel was the angel who had informed Abraham that Sara would conceive. He had promised, "Shob Ashub" – that he would return twice: when Yishak is born, and then again was Yishak is "reborn," receiving a male Neshama. The Or Ha'haim adds that this explains why the story of Akedat Yishak is followed by the brief listing of the offspring of Abraham's brother, Nahor (22:20-24). Already Rashi (22:20) comments that this section appears here to inform us of the birth of Nahor's granddaughter, Ribka, who would, of course, marry Yishak. Or Ha'haim develops this point further, explaining that now that Yishak received a male Neshama, he was able to reproduce, and thus the time came for him to marry. As it was the experience of Akedat Yishak that allowed Yishak to beget children, the story of the Akeda is followed by the birth of Ribka, with whom Yishak would produce offspring. This insight of the Or Ha'haim teaches us that we never lose by fulfilling G-d's will, even when it appears that we do. At the time of Akedat Yishak, as Abraham prepared to sacrifice Yishak, it seemed that he would have no future, as his only son was now being killed. It appeared that his dreams of producing a large nation of devoted servants of G-d would never be realized. As it turned out, however, the exact opposite was true. It was precisely because of Akedat Yishak that Yishak was given the ability to produce children. If not for this experience, he would never have been able to father children, and thus Am Yisrael would never have come into existence. While Akedat Yishak at first appeared to spell the end of Abraham's hopes of producing Am Yisrael, it turned out to be the very event which facilitated the emergence of Am Yisrael. We should never be deterred from fulfilling Hashem's will because of considerations like financial costs or inconvenience. Even when it seems as though we are losing because of Misva observance, we are, in fact, gaining far more than we could ever imagine.

Rancangan kita tidak selalu terwujud semuanya, banyak di antaranya yang gagal juga. Tetapi dari kisah Ishak dan Ribka kita akan belajar bagaimana rancangan Tuhan selalu ada dalam hidup anak-anak-Nya bahkan lebih besar daripada apa yang bisa kita pikirkan.

So excited to have the beautiful Ribka on this episode of #BlackWomenWednesday. She created @tegaruevents very early on in the war because she saw there was a gap in our advocacy trying to get informed on everything going. It has been so helpful in helping people connect with their local communities and giving allies an opportunity to find something to get involved with. She also gave y'all some great gems on creating platforms for your own cities and the importance of building allies. If that wasn't enough she's also helping organize Seattle's National protest and fundraiser August 20-22nd. Don't forget to check out all the details at @seattletigraynetwork and get your tickets for Thursday night. See y'all there! https://www.instagram.com/uprooted.podcast/channel/ https://twitter.com/uprootedpodcast https://facebook.com/uprootedpodcast #blackwomen #blackwomenentrepreuner #blackwomenwednesday #immigrant #firstgeneration #tigray #tigraygenocide #womenofthemovement #womeninbusiness #selfcare #womensupportingwomen #legacy #healing #collectivetrauma #africa #diaspora #uprooted #inspirationalwomen --- Support this podcast: https://anchor.fm/uprootednetwork/support

Please Leave a Review!    THIS EPISODE COUNTS FOR CE! - but read the disclaimers it might not count for your state. Go here to take the test and get your free CE Credit!   Joining Andrew and Michelle on today's episode is Dr. Robert MacLean, DVM and Dr. Erin Ribka, DVM here to discuss animal oral health. Dr. Ribka is an owner and veterinarian at Veterinary Dental Specialties & Oral Surgery and Dr. MacLean is the senior veterinarian at the Audubon Nature Institute. They both graduated from the School of Veterinary Medicine at University of Wisconsin. Together, our hosts and guests discuss a variety of topics including the similarities in animal dentistry and human dentistry, dental issues in veterinary medicine, and pain management.   In today's episode, we learn about our guests' backgrounds and how they know each other, the lack of training in dentistry for most veterinarians, the importance of feeding correctly to prevent dental issues, and the stories of various experiences they've had with their patients. The episode rounds off with a discussion about the similarities in instruments used in animal dentistry with those used in human dentistry, and the sterilization of instruments they use.   EPISODE HIGHLIGHTS:   Interview starts: 5:48     -   The path to becoming a veterinarian -   Dr. Ribka's interest in dentistry -   How Dr. MacLean got into being a veterinarian for the zoo  -   Why do veterinarians need dentistry training? -   The two tracks available in the American Veterinary dental college -   Dental issues in veterinary medicine -   Using Chlorhexidine for animal teeth -   What animals regenerate teeth? -   The importance of correct feeding for malocclusion prevention -   Pain management in veterinary dental care -   The etiology in wild animals vs companion pets -   What are the similarities in instruments used for human teeth and animal teeth? -   How to clean and sterilize instruments used in veterinary dentistry   QUOTES:   “Different veterinary specialties have different lengths, residencies, and different requirements.”   “We certainly recognize that in zoo medicine, that we these days, really try to rely on available experts to assist us so we make sure we get procedures done efficiently and correctly for the animals.”   “We have done, as veterinarians, not a very good job of training veterinarians in dentistry.”   “Dentistry is what got me into veterinary medicine.”   “Periodontal disease in small animal patients is the number one disease - more than obesity, more than anything else.”   “Most zoo veterinarians have at least some basic knowledge of extractions.”   “Tetracycline has also been used as a biomarker to age animals.”   “We got a couple of years more lifespan on these animals if we tried to periodically float their teeth and manage their dental arcades.”   “As soon as I passed that first exam, I forgot everything I had to know about rabbits.”   “Education is absolutely key and if people understand why I want to extract the tooth or why this tooth needs a root canal, then they're more accepting of the cost because it's not cheap.”   “Periodontal disease in companion pets has gotten much worse because of the way we breed them.”   “We see more dental issues in our older animals.”   “There are fewer than 200 veterinary dentists in the world.”       LINKS:     Donate to Audubon Nature Institute    Dr. MacLean's LinkedIn   Dr. Ribka's LinkedIn   Audubon Nature Institute   Veterinary Dental Specialties & Oral Surgery   A Tale of Two Hygienists Podcast   A Tale of Two Hygienists homepage   AToTH on Facebook   AToTH on Instagram   AToTH on LinkedIn   ATOTH's Linktree Page Michelle's Facebook Page

Please Leave a Review!    THIS EPISODE COUNTS FOR CE! - but read the disclaimers it might not count for your state. Go here to take the test and get your free CE Credit!   Joining Andrew and Michelle on today's episode is Dr. Robert MacLean, DVM and Dr. Erin Ribka, DVM here to discuss animal oral health. Dr. Ribka is an owner and veterinarian at Veterinary Dental Specialties & Oral Surgery and Dr. MacLean is the senior veterinarian at the Audubon Nature Institute. They both graduated from the School of Veterinary Medicine at University of Wisconsin. Together, our hosts and guests discuss a variety of topics including the similarities in animal dentistry and human dentistry, dental issues in veterinary medicine, and pain management.   In today's episode, we learn about our guests' backgrounds and how they know each other, the lack of training in dentistry for most veterinarians, the importance of feeding correctly to prevent dental issues, and the stories of various experiences they've had with their patients. The episode rounds off with a discussion about the similarities in instruments used in animal dentistry with those used in human dentistry, and the sterilization of instruments they use.   EPISODE HIGHLIGHTS:   Interview starts: 5:48     -   The path to becoming a veterinarian -   Dr. Ribka's interest in dentistry -   How Dr. MacLean got into being a veterinarian for the zoo  -   Why do veterinarians need dentistry training? -   The two tracks available in the American Veterinary dental college -   Dental issues in veterinary medicine -   Using Chlorhexidine for animal teeth -   What animals regenerate teeth? -   The importance of correct feeding for malocclusion prevention -   Pain management in veterinary dental care -   The etiology in wild animals vs companion pets -   What are the similarities in instruments used for human teeth and animal teeth? -   How to clean and sterilize instruments used in veterinary dentistry   QUOTES:   “Different veterinary specialties have different lengths, residencies, and different requirements.”   “We certainly recognize that in zoo medicine, that we these days, really try to rely on available experts to assist us so we make sure we get procedures done efficiently and correctly for the animals.”   “We have done, as veterinarians, not a very good job of training veterinarians in dentistry.”   “Dentistry is what got me into veterinary medicine.”   “Periodontal disease in small animal patients is the number one disease - more than obesity, more than anything else.”   “Most zoo veterinarians have at least some basic knowledge of extractions.”   “Tetracycline has also been used as a biomarker to age animals.”   “We got a couple of years more lifespan on these animals if we tried to periodically float their teeth and manage their dental arcades.”   “As soon as I passed that first exam, I forgot everything I had to know about rabbits.”   “Education is absolutely key and if people understand why I want to extract the tooth or why this tooth needs a root canal, then they're more accepting of the cost because it's not cheap.”   “Periodontal disease in companion pets has gotten much worse because of the way we breed them.”   “We see more dental issues in our older animals.”   “There are fewer than 200 veterinary dentists in the world.”       LINKS:     Donate to Audubon Nature Institute    Dr. MacLean's LinkedIn   Dr. Ribka's LinkedIn   Audubon Nature Institute   Veterinary Dental Specialties & Oral Surgery   A Tale of Two Hygienists Podcast   A Tale of Two Hygienists homepage   AToTH on Facebook   AToTH on Instagram   AToTH on LinkedIn   ATOTH's Linktree Page Michelle's Facebook Page

Episode 1 : kali ini kita akan membicarakan terkait Program studi Manajemen Sumberdaya Perairan itu sendiri hingga prospek kerjanya bersama Kak Ribka Mahasiswi MSP UB Angkatan 2017

Hai! Balik lagi sama kita duo nyerocos. Di episode kali ini, kita kedatangan tamu yaitu temannya Andro, @rbkly.n. Yuk denger pembahasan receh nan sotoy kita tentang cinta-cintaan dan perselingkuhan. So go check out and listen ya! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Agreement and Disagreement

Preferences - March 24, 2021

Stating Preferences

Like and Dislike

Ribka dipinang bagi Ishak

Debora pengasuh Ribka dikuburkan di bawah pohon yang besar ..pohon in dinamakan pohon penangisan..Rahel meninggal juga setelah melahirkan Benyamin ...Ishakpun juga meninggal --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Sapaan hari ini dilayani oleh Sdri. Ribka Prastidiah, Anggota Pengurus Komisi Pemuda GKI Bintaro Utama yang berjudul "Air Susu Dibalas Air Tuba". Renungan dibacakan dari buku renungan Youth For Christ terbitan YKB-GKI. Kiranya firman Tuhan ini dapat menyapa setiap kita agar tetap berpengharapan di tengah kehidupan kita. Tuhan Memberkati.

Nii Ribka ni, doi lagi koas sekarang. Selain koas, banyak kesibukan doi diluar aktivitas kedoktern, eksis deh pokonya. Disini, doi berbagi cerita sedikit soal kegiatannya sekarang. Gimana serunya, yuk dimonggoin ! Semoga menginspirasi ! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/zonabhawir/support

Perjalanan yang cukup melelahkan membawa keberhasilan oleh pertolongan Allah --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Riwayat keturunan Ishak dan Ribka mereka mempunyai anak kembar

Kurang lebih 19 negara dikunjungi dan paling paling banyak mengunjungi negara-negara eropa. Banyak hal yang seru dan unik dari berbagai negara, gimana bedanya dengan indonesia? dengerin ajalah yaa hehe.

Wanita yang penuh inisiatif.