Podcasts about ritva

Welcome to Daily Bitachon , lessons that we're learning from the psukim in Ki Tavo . Hashem saw את לחצינו / et lachatzeinu . Says the Ba'al Hagada, zeh hadachak / This is the pressure , as it says: Vegam ra'iti et halachatz , asher Mitzrayim lochatzim otam / I saw the pressure that the Mitzrim placed upon them What is that pressure referring to? Simply speaking the Kol Bo (on chapter 51), Avudarham and others say it's talking about the pressure of needing more and more bricks. So they were under tremendous pressure and Hashem saw that pressure. But the Ritva , in his commentary to the Hagada, explains that this pressure refers to when the Egyptians, seeing that they couldn't break them with physical work, started pressuring them into worshipping Avodah Zarah . And that's what Hashem saw. That was the lachatz , and it caused them to be redeemed faster, because Hashem saw they couldn't withstand the test. As we know, they were about to enter the 50th gate of tumah . They had to get out fast. As we will come to see, the Baal Hagada makes the point that the things that Paroah was doing to break us, actually got us out faster. The Sefer Chanukat HaTorah in Vayikra chapter 1, pasuk ה , tells us that Hashem saw three things: onyeinu , amalenu , lachatzeinu . Onyeinu meant the fact that the husbands and wives were separated. One of the reasons they were separated was because the men were in the fields 24 hours at a time. Amalenu refers to the children, which could mean the multitude of children that were born, whom the Mitzrim felt they had to wipe them out. And lachatzeinu was the pressure. He says there are three reasons why we got out early: One was because we worked the night shift. The second was because we had a lot of children and they did a tremendous amount of work. And the third reason was the tremendous pressure. The Ba'al Hagada explains that Hashem saw these three things that Paroah did-he made them work day and night; he felt the need to wipe out the children because there were so many of them; And he pressured them, and all of these things got us out faster. That's why the next pasuk says, Vayotzi'einu Hashem miMitzrayim , Hashem took us out of Mitzrayim. We will add a very interesting thought from the Sefer Ateret Yeshua on the Hagada shel Pesach , written by a Rebbe from the town of Dzikov (1848-1912) who was known for his gematrias. He says that these three things that Hashem saw, onyeinu , amalenu and lachatzeinu , are why we have the three mitzvot of Pesach , Matzah , and Maror - they correspond to these three sufferings. These three sufferings actually created three mitzvot - Pesach , Matzah , and Maror ! As we said, that's what got us out faster. It's an unbelievable concept, how Hashem can take all of that suffering and produce something so special with it. And he says, therefore, the numerical value of פסח מצה מרור Pesach , Matzah , Maror is דרך ארץ בנים דחק Derech eretz , as we said, was prishut derech eretz , separating them from the normal fashion of husband and wife living together. Banim is the children. And dachak is the pressure. So it's an unbelievable hint here, that what was negative actually created these three mitzvot . So the negative got us out of Egypt faster, as the Sefer Chanukat HaTorah says. But more than that, it actually created these three mitzvot . Thus far, we have the Chanukat HaTorah that points out the theme that runs through these three things is they all got us out of Mitzrayim earlier. Similarly, we have amalenu zeh habanim like we said yesterday from the Maharil Diskin , the fact that they killed the children got us out earlier because we were producing children that didn't make it, and Hashem viewed it as if those children were actually working. So everything the Egyptians did backfired. The extra work backfired. The children backfired. The night shift backfired. The attempt to make them lose their spirituality backfired. Everything backfired. The Gaon of Vilna has a different thread between these three things that Hashem saw as we're winding down from what Hashem saw. And he says these three topics of family life, husband and wife, children and pressure, pressure is because you're squeezed into a small, tight confines. These he says are the three fundamentals that a person needs to survive. He needs to have a wife, children, and a house. That's the basic household. You have a place to live with your wife and your children. They were trying to uproot these three things. And when Hashem saw that they were uprooting the very basic fiber of the Jewish household, and the Jews were at their breaking point, He could no longer allow that to happen. And as we will soon see, Vayotzi'einu Hashem miMitzrayim , Hashem will actually take us out of Mitzrayim . That is going to be the final pasuk . And as we often say, this applies in our lives today as well. Sometimes when you hit the breaking point, that's when the yeshua has to come.

Welcome to our Haggadah/Bitachon series. We're now up to the unit of Avadim Hayeenu . The Ritva writes that this is the beginning of the Haggadah - the answer to the son's question. And as the Gemara says, we start with the negative and end with the positive. And the reason is , says the Ritva in his beautiful words, לתת שבח והודאת לה׳ יתברך המאשפות ירים אביון To praise and thank Hashem Yitbarach , that H e lifts up the destitute from the dumps. This is an important part of our theme- we're not just telling the story, we're supposed to be feeling Hakarat HaTov and say Thank You to Hashem for what He has done for us. The Rambam, in his sefer Moreh Nebuchim section 3, chapter 43, when going through certain mitzvot , says that holidays of Sukkot and Pesach teach us De'ot and Middot . De'ot are the proper mindsets, and Middot are the proper character traits. The De'ot / mindsets of Pesach is to mention the miracles of Mitzrayim and realize hatmadatah l'dorot (this is an important line) that it's not enough to say that miracles happen, but rather that miracles continue to happen. (We see that in the V'hi She'amda , which we'll get to later on). So the Rambam , in his very succinct way, encapsulates the cognitive message of Pesach - הזכרת אותות מצרים / Remembering, mentioning the miracles, the signs, and התמדה לדורות /its continuation for generations. And what is the midah one should have? That a person should remember the bad days during the good days. We're in the good days now, so remember the bad days. Why? בעבור שירבה להודות לה׳ so that you will increase your thanks to God. And, what's the purpose of the thanks? V'shalumad midat anava v'shiflut , to teach you the trait of humility. As we mentioned in Ha Lachma Anya , anya is humility . The Rambam is telling us the purpose is to remember. Avadim Hayeenu -We have to remember the bad times in the good, and thank Him, and ultimately come to the anava v'shiflut . And we eat the matzah and maror to remember what happened to us. Remember what he says, the chesed Elohah , the kindness of God and the promise He made to our forefathers because they were Anashim shleimim b'deotam u'midotam . They were men full of De'ot and Middot Who are those forefathers? Avraham , Yitzhak , and Yaakov . He says this is one of the fundamentals of Torah Tiluyah Alav , that the Torah depends on. שכל טוב שהטיב ה׳ לנו / All of the goodness is that God ever did to us , ויטיב / and will do good for us , is in the merit of the Avot . That's why he talked about the Brit Ben HaBe'tarim , it's all about Avraham Avinu; and it says Yaakov Avinu goes down, Yitzhak Avinu is also mentioned in the Haggadah , when it says, I chose Yitzhak . This is where the humility comes in as well, to realize that it's in the merit of our forefathers that we're here, not because of what we did. Thanks, praise, humility, remembering where we came from- that is the beginnings of Avadim Hayeenu . The Avudarham says that's why we say in Avadim Hayeenu , ' Kulanu Zekeinim , even if we're old men,' and we heard this for years already and we know everything, we still have to say it, because you have to arouse your happiness and your thanks. This is not a cognitive experience; it's not just to tell me something that I don't know. No. I have to get myself to thank Hashem and be happy for what He has done for us to drive in the Hakarat HaTov . If HaKadosh Baruch Hu did not take us out, we would not be out! That's a fact. Nothing else could have gotten us out. He quotes the Midrash that says that it's like an embryo that's stuck inside its mother's womb. It's stuck there and it can't get out. It has to be pulled it out. Likewise, we would still be there, and we would have become entangled in the Egyptian culture and mindset. Therefore, God took us out and created a whole new existence. A new birth. So we thank Him for that fact on this night. We became a whole new nation- and that never would have happened. It's impossible. Even in the greatest dreams, it's could not happen. Only God can make it happen. In a mashal , in the sefer Zevach Pesach , he says, Maybe 600,000 people could not have been let out, but what if it had been just us and our children, and our grandchildren? Who knows, could we have gotten out? No. He says, Can millions of sheep fight off a lion ? No. Millions of sheep can't fight off a lion. There are certain things that just can't happen. Therefore, he says, there's only one way out of this, Yecholet Eloki Urtzonot / The ability of God and the will of God . He says the purpose of this is not to make you feel like you got out. We'll talk about that later in the Haggadah . The purpose now is to tell us Gevurat Hashem Yitbarach V'chasdoh , God's strength, His power, and the kindness that He did , to humble ourselves to the One that saved us, and only He could have saved us. No one else. It's like the patient that there was only one doctor in the world that could perform this life-saving operation and no one can else do it. That's the feeling that we're supposed have on the night of the Seder .

Ritva Kovalainen on pitkän linjan valokuvataiteilija. Hän on tehnyt 30-vuotisen uransa aikana lukuisia näyttelyitä ja kirjoja erilaisista näkökulmista liittyen metsiin yhdessä valokuvaaja Sanni Sepon kanssa. He saivat viime vuonna valtion tiedonjulkistamispalkinnon työstään. Toimittaja Kerttu Kotakorpi kävi jututtamassa Ritva Kovalaista hänen urastaan.

Ritva Kovalaisen ja Sanni Sepon viimeisin valokuvaprojekti on Pohjoistuulen metsä, joka on heidän metsätrilogiansa viimeinen osa. Sen mukana he pääsivät kuvaamaan Värriön luonnonpuistoon, joka oli kuvaajille ikimuistoinen kokemus. Seuraavaksi pääsemme Ritvan mukaan tutustumaan, miltä luonnonpuistossa näyttää. Toimittaja on Kerttu Kotakorpi.

Have any questions, insights, or feedback? Send me a text!Length: 1 hour 16 minutesSynopsis: This Erev Rosh ha'Shanah morning (10/2/24), I gave an incomplete shiur on the phrase "ha'Melech ha'Mishpat" with which we conclude the 11th berachah of the Amidah during the Aseres Ymei Teshuvah. Last year I wrote 3/4ths of an article on this topic - everything but the main idea, which didn't come together in time. This year, I had planned on finishing the article in time to post on Erev RH, but that hasn't happened yet. So I decided to just go through all the sources in shiur in hopes that the idea would emerge. DID the idea emerge? Not quite. But we definitely have a LOT of food for thought, and by sharing the shiur, my hope is that someone will help me to discover the "sweet secret" alluded to by the Ritva as explained by R' Manoach.-----מקורות:ברכות דף יב עמוד ברש"י שםטור אורח חיים קיח:אשו"ת רש"י סימן י"חריטב"א - ראש השנה דף לה עמוד ארמב"ם - משנה תורה: ספר אהבה, הלכות תפילה וברכת כהנים ב:יחיד פשוטה שםספר המנוחה שםרמב"ם - משנה תורה: ספר המדע, הלכות יסודי התורה ב:ח-ירמב"ם - מורה הנבוכים ב:ו; ג:נגר' יוחאי מקבילי - הרחבות ועיונים שםאברבנאל - ויקרא כג:כג-כה----------The Torah content from Erev Rosh ha'Shanah through Yom ha'Kippurim has been sponsored by Aliza Feder in appreciation of Rabbi Schneeweiss and his Torah content. She wrote: "Our mother, Mindy Pincus, would have had much nachas knowing that her children and grandchildren are learning Torah from Rabbi Schneeweiss, who was a frequent Shabbos guest in her home." Thank you Aliza, and thank you Mindy!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist:

Shabbos Shiur #113 Daf 103a- Shelo K'derech, Batloh Daato Tosfos Ritva

We said in the Hagaddah ״ UB'Moftim Zeh HaDam/ And with wonders,” this refers to Blood When the Torah describes one of the ways Hashem took us out of Mitzrayim with moftim , it's referring to Dam/Blood . The Rishonim ask why Dam would be singled out here if there were another nine Makot . What was so special about Dam that it's called Moftim ? The Ritva explains that with all the other Makot , once they started, they were basically the same throughout, but Dam was continuously changing back and forth. When the water went to the Mitzri , it was blood. When it went to the Jew, it was water. If a person wanted to see Emunah clearly with his own eyes, he could have taken a bottle of water f and handed it to the Mitzri, see it turn into blood, then take it back and see it turn into water, and so forth. That was Moftim . There were numerous miracles taking place constantly. Others explain that the reference to Dam here is not the Makah of Dam . It refers to when Moshe Rabbenu came to inform the Jews that Hashem was going to save them from Mitzrayim. Moshe asked Hashem, How could I prove it to them, and Hashem gave him signs to give over. First, he showed them the stick that turned into a snake( ub'otot zeh hamateh). Then he showed them that his hand could turn into Tzara'at (The Baal Haggadah did not want to mention that, out of kavod for the Tzadik ) Then came the Moftim , the Dam . Moshe Rabbenu took water out of the Nile, poured it onto the floor, and it turned into blood. Then the Jewish people believed. They believed that Hashem was going to save them, and this was the Emunah they needed to earn the zechut to be redeemed. And we praise Hashem now, what a Chessed!! Hashem could have said, If they don't believe, then I'm not going to help them . But instead, He gave them clear and open signs that He was there and that He would help them. He helped give them Emunah to enable them to be saved. Today as well, we are feeling Geula in the air. We hope that it's coming very soon. And Hashem, once again, is showing us that He's here with us. A couple of weeks ago, we were able to shoot down all those missiles, and with more statistics coming out, it's clear that it was an open miracle. The odds of such a thing happening are astronomical. Then on Erev Pesach , we saw another open miracle that was captured on video camera! Palestinian teenagers took a car and rammed into yeshiva boys standing on the corner of a street. The video clearly shows the boys flying up into the air and coming down. Being saved from that alone was a miracle, but it goes further. The Palestinians got out of the car with a gun, and tried to shoot them, but the gun got jammed. They kept trying and trying but each time the gun would not work. They got so flustered and all of their plans got foiled They were caught and the boys escaped with just a few scratches and a bit of a bloody nose. These are Nissim! Weapons were later found in their car, revealing the mass murders they were planning. Hashem saved us once again. These are open miracles that we're seeing with our own eyes. Hashem is showing us openly that He's here. The Shomer Yisrael is taking care of us and protecting us. We have to internalize this Emuna. Va'Yaamen HaAm. This was the zechut that they needed to leave Mitzrayim . And this is the zechut we need today. B'ezrat Hashem , we will take these Simanim and have full Emunah in Hashem and we will see the Geula Shelemah B'Karov Amen ! Moadim L'Simcha

Suuri kielipoliittinen jakso! Miina pivotoi paperikalenteriin, oli oikeassa paikassa väärään aikaan ja löysi sisäisen Ritvansa. Lottaa kohtasi sarjasuru, mutta onneksi hän on valtakunnan johtava AI-hahmo ja keksi vuoden koukuttavimman kirjan nimen.

Shabbos Shiur #50 Eiruvin 99a- Ritva, Shabbos 6a- Defining a Reshus Harabim

Ritva Långskånk bygger en ark, och apan Arvsynden dricker slattar.Sov Gott!Somna med Henrik är Sveriges största podcast för dej som har svårt att Somna. Lyssna gratis överallt där du lyssnar på poddar här: https://link.chtbl.com/zbm3jTtDMer om Henrik här... https://linktr.ee/Henrikstahl Bli medlem i Somna med Henrik PLUS här: https://plus.acast.com/s/somna-med-henrik. Hosted on Acast. See acast.com/privacy for more information.

Kiitos OVV, Peab, Flatco, If, Vuokraovi ja Taloyhtiösäästö. Tutustu tämän jakson sponsoreiden tarjoamaan sopivan tilaisuuden tullen. Ritva Loikkanen on sisustussuunnittelija, myyjä, taloyhtiöhallitustyöskentelijä ja maalaisjärkinen hyvä vuokranantaja. Juttelimme Osassa 1 ainakin seuraavista aiheista: Empaattisuus vuokraustoiminnan kilpailutekijänä. Vuokralaiskandidaattien haastattelun merkityksestä. Luottotietonsa menettäneen vuokralaiskandidaatin valinnasta. Lemmikeistä, tauluista seinällä ja seinäpintojen päivittämisestä. Vuokra-asunnon värimaailmojen luomisesta. Asumishäiriöistä vuokranantajan naapuriasunnossa. hallitustyöskentelystä. Ritvan osta ja liikuta -strategiasta Lasten mukaanottamisesta asuntojen parissa toimimiseen. Tänään jatkamme ainakin Vieraskielisille asuntojen vuokraamisesta. Sijoitusasunnon pitämisestä ja myymisestä. Edellytysten täyttymisestä seuraavan sijoitusasunnon ostamiseksi jonain päivänä. Syklisyydestä. Taloyhtiön kunnon ja hallinnon selvittämisen tärkeydestä. Median roolista syklien vahvistajana. Ja noiden välissä muustakin.  Asuntosijoittamisen lumipalloefekti -kirjan voi tilata asuntosijoituskirja.fi -sivustolta Kiitos Ostan Asuntoja -sisällön mahdollistavalle sponsorille: Vuokraustoiminta on tärkeä osa asuntosijoittamista. Ajan tai taitojen puuttuessa sen voi ulkoistaa OVV:n ammattilaiselle oli kyseessä sitten yksittäinen vuokra-asunto tai suursijoittajan asuntosalkku. Mikäli haluat vain keskittyä nauttimaan sijoitusasuntosi tuotosta, OVV Kokonaispalvelu on sopiva vaihtoehto. Se on kaiken kattava ”avaimet käteen” -konsepti, jossa OVV hoitaa kaiken vuokrasuhteen alusta loppuun myöntäen vuokratakuun koko vuokrasuhteen ajalle. Jos vuokralainen ei maksaisi vuokraansa, paikallinen OVV:n toimisto maksaa sen. Mikäli haluat apua hyvän vuokralaisen löytämisessä mutta hoidat vuokrasuhteen hallinnan itse, OVV Vuokravälityspalvelu on oikea vaihtoehto. OVV palvelee ja neuvoo koko vuokrasuhteen ajan. OVV.com OVV Asuntopalvelut Instagram, Facebook Yrittäjänä asuntosijoittajien ja vuokralaisten arjessa Johanna Manner Osa 1 – Ostan Asuntoja Podcast #248 Kiitos Ostan Asuntoja Podcast -sponsorille: Kiinnostaako sinua uudisasunnot Suomen kasvukeskuksissa? Peabin asunnot sijaitsevat hyvillä paikoilla ja ne suunnitellaan toimiviksi kestämään aikaa. Vakavaraiselta ja luotettavalta yhtiöltä hankittu uusi asunto on huoleton ja helposti vuokrattavissa.  Saat tiedot uusista kohteista sähköpostiisi ennen julkista ennakkomarkkinointia liittymällä avainasiakkaaksi osoitteessa peabkoti.fi/avainasiakas. Tutustu asuntoihin ja lue lisää peabkoti.fi - Seuraa meitä myös Instagramissa @peabkoti Uudisasuntorakentaminen 2022 -tutkimuksen mukaan Peabin asiakastyytyväisyys on alan korkein - jo viidennen kerran. Ifin vuokaranantajan vakuutuksen saat helposti verkosta. Laske hinta if.fi/vuokranantaja Hoida kohteidesi ja vuokrasuhteidesi elinkaaren hallinta kasvavan asiakasjoukon tarpeiden pohjalta jatkuvasti kehittyvän Flatcon avulla. Yksityinen vuokranantaja voi käyttää Flatcon perustoimintoja maksutta ja lisäpalveluja joustavasti tarpeen mukaan. Johtava vuokranantajan verkkopalvelu Flatco.fi Vuokraovi on suosituin vuokra-asuntojen markkinapaikka, jossa hyvää vuokrakotia etsivät vuokralaiset ja niitä tarjoavat vuokranantajat onnistuvat löytämään toisensa helposti. Vuokraovi.com. Taloyhtiösäästö etsii säästö- ja lisätulokohteita taloyhtiöllesi. Palvelulla on tulostakuu. Maksat vain toteutuneesta taloudellisesta tuloksesta. Katso lisää taloyhtiosaasto.fi Koodilla KOTIMATKA saat 30 % alennusta Asuntosijoittamisen lumipalloefekti -kirjasta. Tilauspaikka on asuntosijoituskirja.fi. Kirja on vuokratuloista verovähennyskelpoinen kulu. Asuntosijoittajan ABC -verkkokurssin tilauspaikka on rahamedia.fi/verkkokurssit. Kurssi on vuokratuloista verovähennyskelpoinen kulu. Jos koet saavasi sisällöstä lisäarvoa tai haluat lähettää terveisiä tai kommentteja, voit tehdä sen ja harjoitella salamaverkon käyttöä Albyn kautta 

Kiitos Sijoitusasunnot.com, Peab, Flatco, If ja Taloyhtiösäästö. Tutustu tämän jakson sponsoreiden tarjoamaan sopivan tilaisuuden tullen. Ritva Loikkanen on sisustussuunnittelija, myyjä, taloyhtiöhallitustyöskentelijä ja maalaisjärkinen hyvä vuokranantaja. Juttelimme tässä Osassa 1 ainakin seuraavista aiheista: Empaattisuus vuokraustoiminnan kilpailutekijänä. Vuokralaiskandidaattien haastattelun merkityksestä. Luottotietonsa menettäneen vuokralaiskandidaatin valinnasta. Lemmikeistä, tauluista seinällä ja seinäpintojen päivittämisestä. Vuokra-asunnon värimaailmojen luomisesta. Asumishäiriöistä vuokranantajan naapuriasunnossa. hallitustyöskentelystä. Ritvan osta ja liikuta -strategiasta Lasten mukaanottamisesta asuntojen parissa toimimiseen. Asuntosijoittamisen lumipalloefekti -kirjan voi tilata asuntosijoituskirja.fi -sivustolta Kiitos Ostan Asuntoja -sisällön mahdollistavalle sponsorille: Sijoitusasunnot.com tarjoaa hyvätuottoisia sijoitusasuntoja alle markkinahintojen ja arvokasta tietoa sekä ajankohtaisia näkemyksiä asuntosijoittamisesta. Käy katsomassa nettisivut, uusimmat kohteet, liittymässä sähköpostilistalle, lataamassa ilmaiset asuntosijoittajan työkalut ja katsastamassa uusimmat artikkelit osoitteesta sijoitusasunnot.com. Käy lukemassa Sijoitusasunnot Blogia, 2023 puolella on ilmestynyt 8, 9, 10 uutta kirjoitusta - Vuokrasopimuksen purkaminen vuokranantajan toimesta – tärkeät huomioitavat asiat ja käytännön vinkit Pistä muuten Sijoitusasunnot.com YouTube -kanava tilaukseen Kiitos Ostan Asuntoja Podcast -sponsorille: Kiinnostaako sinua uudisasunnot Suomen kasvukeskuksissa? Peabin asunnot sijaitsevat hyvillä paikoilla ja ne suunnitellaan toimiviksi kestämään aikaa. Vakavaraiselta ja luotettavalta yhtiöltä hankittu uusi asunto on huoleton ja helposti vuokrattavissa.  Saat tiedot uusista kohteista sähköpostiisi ennen julkista ennakkomarkkinointia liittymällä avainasiakkaaksi osoitteessa peabkoti.fi/avainasiakas. Tutustu asuntoihin ja lue lisää peabkoti.fi - Seuraa meitä myös Instagramissa @peabkoti Uudisasuntorakentaminen 2022 -tutkimuksen mukaan Peabin asiakastyytyväisyys on alan korkein - jo viidennen kerran. Ifin vuokaranantajan vakuutuksen saat helposti verkosta. Laske hinta if.fi/vuokranantaja Hoida kohteidesi ja vuokrasuhteidesi elinkaaren hallinta kasvavan asiakasjoukon tarpeiden pohjalta jatkuvasti kehittyvän Flatcon avulla. Yksityinen vuokranantaja voi käyttää Flatcon perustoimintoja maksutta ja lisäpalveluja joustavasti tarpeen mukaan. Johtava vuokranantajan verkkopalvelu Flatco.fi Taloyhtiösäästö etsii säästö- ja lisätulokohteita taloyhtiöllesi. Palvelulla on tulostakuu. Maksat vain toteutuneesta taloudellisesta tuloksesta. Katso lisää taloyhtiosaasto.fi Koodilla KOTIMATKA saat 30 % alennusta Asuntosijoittamisen lumipalloefekti -kirjasta. Tilauspaikka on asuntosijoituskirja.fi. Kirja on vuokratuloista verovähennyskelpoinen kulu. Asuntosijoittajan ABC -verkkokurssin tilauspaikka on rahamedia.fi/verkkokurssit. Kurssi on vuokratuloista verovähennyskelpoinen kulu. Jos koet saavasi sisällöstä lisäarvoa tai haluat lähettää terveisiä tai kommentteja, voit tehdä sen ja harjoitella salamaverkon käyttöä Albyn kautta 

What Beracha should one recite before drinking juice extracted from a fruit? Should he recite "She'hakol," the Beracha generally recited over beverages, or should he recite "Bore Peri Ha'etz," the Beracha recited over fruits?The Shulhan Aruch (Orah Haim 202:8) addresses the situation of one who drinks the nectar honey extracted from a date, and rules that he should recite the Beracha of "She'hakol." He then adds that this ruling applies to all liquids extracted from fruit; even though the fruit itself would require the Beracha of "Bore Peri Ha'etz," one who drinks the juice should recite "She'hakol." The exceptions to this rule, the Shulhan Aruch notes, are the juices extracted from olives and grapes. One who drinks olive oil must (under certain circumstances) recite the Beracha of "Bore Peri Ha'etz," and one who drinks wine and grape juice recites "Bore Peri Ha'gefen." All other fruit juices, by contrast, require the Beracha of "She'hakol."Does this Halacha apply to contemporary fruit juices, such as orange juice?The answer to this question depends on how one understands the unique status afforded to grapes and olives in this regard. From the comments of the Ritva (Rabbenu Yom Tov of Seville, Spain, 1250-1330), in his work on Masechet Berachot, it appears that grapes and olives are singled out because of their special qualities. Wine brings people joy and is drunk for nourishment, not merely to quench thirst, and for this reason it earns a special Beracha. As for olive oil, the Ritva writes, the Torah (Devarim 8:8) speaks of olives as "Zet Shemen" – "oil olives" – suggesting that the oil constitutes an integral part of the olive. Hence, it requires the Beracha of "Bore Peri Ha'etz" just like the olive itself. Other commentators, however, including the Rashba (Rabbi Shelomo Ben Aderet, Barcelona, Spain, 1235-1310) and the Meiri (Rabbi Menahem Meiri, 1249-1315), offered a different explanation for the unique status of these fruits. According to this view, the liquids extracted from grapes and olives earn a special Beracha because these fruits are grown with both the fruit and the liquid in mind; the farmers intend when planting vines and olive trees that the fruits will either be eaten or pressed. This intent lends the juices of these fruits a stature equal to the actual fruit, and they therefore warrant a special Beracha.It stands to reason that the status of orange juice nowadays would hinge on this debate. Most orange juice today is produced from orchards specifically grown for this purpose. Hence, according to the view of the Rashba and Meiri, today's orange juice is similar to olive oil and wine in Talmudic times, and thus one who drinks orange juice must recite "Bore Peri Ha'etz." Indeed, this was the position taken by the Hazon Ish (Rabbi Yeshaya Karelitz, Israel, 1879-1954). However, according to the Ritva, the fact that orange juice is produced from oranges planted for this purpose has no bearing on the question of which Beracha to recite. The unique stature of olives and grapes is reserved specifically for these fruits, and thus one who drinks orange juice would recite "She'hakol."The Shulhan Aruch, in the aforementioned passage, establishes a general rule that liquids extracted from all fruits other than grapes and olives require "She'hakol," without making any exceptions. It thus appears that he accepted the Ritva's view, that no other fruits share the unique quality of grapes and olives. Hence, as Rabbi Moshe Halevi (Israel, 1961-2001) rules in his Birkat Hashem (vol. 3, 7:45; listen to audio for precise citation), one who drinks any fruit juice – including orange juice – recites "She'hakol." What more, Rabbi Moshe Halevi writes that if a person recited "Bore Peri Ha'etz" over a fruit juice other than olive oil or grape juice, he has recited a "wasted" Beracha and must correct the mistake by reciting "Baruch Shem Kevod Malchuto Le'olam Va'ed" and then reciting "She'hakol" before drinking.Summary: One who drinks fruit juices other than wine or grape juice (or olive oil, under certain circumstances) recites the Beracha of "She'hakol"; he does not fulfill his obligation by reciting the Beracha of "Bore Peri Ha'etz."

Puffed wheat – or "Shalva" in Hebrew – is manufactured from whole wheat kernels that are either cooked, baked or air popped. Which Beracha does one recite on puffed wheat? Should one recite "Bore Mine Mezonot," given that this product is made from wheat, or does the fact that the kernels remain whole change their status with respect to the Beracha?The Shulhan Aruch explicitly rules (Orah Haim 208:4; listen to audio for precise citation) that one who eats raw or whole kernels of grain recites the Beracha of "Bore Peri Ha'adama." The Beracha of "Bore Mine Mezonot" is reserved for products made from processed wheat; if one partakes of whole grains, he recites "Ha'adama" just as one would before eating a vegetable.This Halacha applies not only to whole grain cereals such as Puffed Wheat, but also to granola bars, which are made from rolled oats. The grains remain whole throughout the process, and therefore they require the Beracha of "Bore Peri Ha'adama," as opposed to "Bore Mine Mezonot" unless the grains are cooked, which would make the Beracha -Mezonot.Which Beracha Aharona does one recite after eating these foods?The Shulhan Aruch addresses this question in the aforementioned passage and initially rules that after eating whole grains one recites "Bore Nefashot." Since whole grains are not treated as grain products with respect to Berachot, as evidenced by the fact that before eating these foods one recites "Ha'adama," after eating one would recite "Bore Nefashot," as opposed to "Al Ha'mihya" which is recited over grain products.However, after presenting this view, the Shulhan Aruch proceeds to record that the Tosefot (school of French and German Talmud scholars) expressed some ambivalence in this regard. They were unsure as to whether after eating whole grains one should recite the Beracha of "Bore Nefashot" or "Al Ha'mihya." Tosefot therefore advised avoiding this situation by eating whole grains only in the context of a bread meal, so that the Birkat Ha'mazon recited after the meal will cover the grains according to all views. Alternatively, one can eat whole grains together with other foods requiring "Bore Nefashot" and "Al Ha'mihya," such that he would have to recite both Berachot in any event.If one did eat whole grains independently, rather than in a meal or together with other foods, which Beracha Aharona should he recite? People very often eat granola bars as a snack, and two granola bars certainly exceeds the minimum required Shiur (quantity) to warrant the recitation of a Beracha Aharona. Which Beracha should one recite in such a case?This issue is subject to a dispute among the Halachic authorities. Hacham Bension Abba Shaul (Jerusalem, 1923-1998), in his work Or L'sion (vol. 2, p. 127), rules that in such a case one does not recite a Beracha Aharona at all. Since there is some doubt as to whether the proper Beracha is "Bore Nefashot" or "Al Ha'mihya," and neither of these two Berachot satisfies the requirement to recite the other, it is best not to recite any Beracha in such a case. This is also the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (vol. 2, p. 129).Hacham Ovadia Yosef, however, in his work Hazon Ovadia (Laws of Berachot, p. 183), disagrees, and rules that in such a case one should recite "Bore Nefashot," in accordance with the first view cited in the Shulhan Aruch. The Shulhan Aruch here mentions one view anonymously and then cites an authority expressing the contrary opinion. This presentation is known as "Setam Ve'yesh," and a basic rule in studying the Shulhan Aruch establishes that in such instances the Shulhan Aruch viewed the first recorded view as the more authoritative opinion. Hence, in this case, the Shulhan Aruch favored the view requiring that one recite "Bore Nefashot" after partaking of whole grains.At first glance, one might question the Hacham's rationale by noting that this situation is a case of "Safek Berachot," meaning, where the authorities disagree with regard to a Beracha. In such cases, Halacha always requires that one refrain from reciting the Beracha in question – even if the Shulhan Aruch accepts the position that the Beracha is warranted.Hacham Ovadia addresses this question and responds that in this instance, the uncertainty expressed by Tosefot does not suffice to render this a case of "Safek Berachot." Had Tosefot ruled unequivocally that one recites "Al Ha'mihya" after eating whole grains, then we would indeed have been faced with a situation of "Safek Berachot" and would have therefore ruled that no Beracha should be recited. However, Tosefot merely expressed their uncertainty concerning this issue, and this uncertainty cannot undermine the definitive ruling of the Shulhan Aruch that the proper Beracha in such a case is "Bore Nefashot." What more, Hacham Ovadia adds, a large list of Rishonim (Medieval Talmudic scholars) – including the Behag, Rav Saadia Gaon, the Sefer Ha'eshkol, the R'avya, the Rashba, the Rashbatz, the Semag, the Meiri, the Hashlama and the Ritva – concur with the first view cited by the Shulhan Aruch, that one recites "Bore Nefashot" after eating whole grains. Hacham Ovadia even speculates that had Hacham Bension Abba Shaul seen the ruling of all these Rishonim, he would have likely concluded that one should recite "Bore Nefashot" after eating whole grains. Hence, in his view, one who eats whole grains should recite after eating the Beracha of "Bore Nefashot," though it is preferable to avoid this situation as mentioned above.Summary: One who eats whole grain products such as puffed wheat or granola bars recites "Bore Peri Ha'adama" before eating, and, if he ate a "Ke'zayit" or more, "Bore Nefashot" after eating. Preferably, however, one should eat these products only in the context of a bread meal or together with other foods requiring "Bore Nefashot" and "Al Ha'mihya," in order to avoid the Halachic debate concerning the Beracha recited after eating whole grains.

The Avudraham and Ritva explain that ha lachma anya is in Aramaic so that the malachai hasharais (who don't understand Aramaic) won't hear us praising ourselves and then argue that we aren't really fit to be redeemed. This episode addresses many difficulties with this pshat. In doing so, it also explains why we begin maggid with ha lachma anya, a cryptic and seemingly disconnected paragraph.

The Ritva's explanation of why can't one gift a wife and exclude the husband. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/o0ag9ylu2bmrnf2zdpwu.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Joulunalusviikon ihanin yllätys on Pkk-podcastjakso joka päivä! Kohtasin kirjailija Juhani Branderin Helsingin kirjamessuilla. Puhuimme hänen kahdesta uusimmasta kirjastaan yhdellä iskulla, toksisia mieskultttuurin piirteitä käsittelevästä Miehen kuolemasta (WSOY 2020) ja absurdin koomista lyhytproosaa sisältävästä Pertun Ritvasta (Siltala 2022). Miten muoto ja sisältö valitsevat toisensa? Mitkä elämäntilanteet ajavat kirjailijan millaisen lajin kimppuun? Mitä tekemistä tällä on jääkiekon kanssa? Kuuntele oitis! Juhani Branderin kuva Jussi Vierimaa, Siltala.

Kuopion kaupunginteatterissa on joulukuun hetkissä koettavissa kaunista, tunteikasta, koskettavaa ja hymyilyttävän hykerryttävää tunnelmaa, kun ihmisten iloksi tarjoillaan Mielenrauhaisaa joulua 2022- konsertit. Konsertit koetaan sunnuntaina 11.12. klo 14.00 ja 16.00 sekä sunnuntaina 18.12. klo 14.00 ja 16.00. Esiintymässä nähdään Ritva Grönberg, Sanna Rosberg, Puntti Valtonen, Atte Antikainen, Mikko Paananen, Jukka Väinölä sekä Mikko Rantaniva. Konsertin kuorona on puolestaan upea Haapaniemen koulun 6. musiikkiluokka. Savon iltapäivässä päästiin syventymään tuleviin konserttitunnelmiin tarkemmin, kun studioon vieraaksi saapuivat konsertin säihkyvästä esiintyjäryhmästä Ritva Grönberg, Puntti Valtonen ja Mikko Rantaniva. Haastattelijana: Sami Turunen

This is a shiur given by my brother-in-law, R' Shlomo Berkowitz. He discusses the machlokes between the Ritva and Raavad in Succah 11b about whether hidur mitzvah is d'oraisa or derabbanon. This shiur was given at the Phoenix Community Kollel for Yeshiva bein hazmanim of chol u'moed Succos.

Kannattaako metsiä katsoa kuvista, vai pitäisikö mennä metsään? valokuvataiteenmuseo.fi, avoinna 2.10. asti.

Ritva vieraili taas Vaasassa ja kävi testaamassa kaksi ravintolaa.

See Rashi and Ritva

A question arose regarding instructing a non-Jew to carry on Shabbat. The custom is to have a special Seudah on the Shabbat Hatan. All of the rabbis and guests come to the house of the family for the meal and sing the special Pizmonim in honor of the Hatan. What is the Halacha if the father of the Hatan forgot to bring the Pizmonim booklets to his home before Shabbat? Most of the guests don't know the songs by heart, and a Seudat Hatan without the Pizmonim significantly detracts from the Simcha. The problem is that the books are in the synagogue, and the route to the house transverses a major thoroughfare, which most probably constitutes a Reshut HaRabim (public domain). Thus, carrying the booklets would seem to be an Issur D'oraita (Torah prohibition). Even though using a non-Jew to carry reduces the prohibition to a D'rabanan (rabbinic) level, the Halacha does not permit this, even for the sake of a Misva.Nevertheless, upon closer analysis, it is possible that the route via the Reshut HaRabim is not an Issur D'oraita, after all. In this case, the non-Jew would begin in a Reshut HaYahid (private domain), the synagogue, and end in a Reshut HaYahid, the house of the Hatan. He is only passing through the Reshut HaRabim, without stopping. Although Tosafot (Shabbat 96) hold that even this is an Issur D'oraita, the Rashba, Ritva and Ran argue and hold that passing through a Reshut HaRabim, without stopping, is only a D'rabanan. The Taz and Hazon Ish hold this to be Halacha. Accordingly, instructing the non-Jew to carry the books would constitute a lenient case of Shevut D'shvut (double rabbinic prohibition). First, instructing the non-Jew is always D'rabanan; second the act he is being asked to do is also only a rabbinic violation. Therefore, in a case of L'sorech Misva, especially for the sake of a Hatan, the Halacha is lenient. Moreover, the status of our busy streets, such as Ocean Parkway, as Reshut HaRabim is questionable. Maran, in one place, implies that today such a thoroughfare does not even exist. However, even if it is a Reshut HaRabim, the non-Jew may bring the books, based on the Taz and Hazon Ish, as long as he is instructed not to stop in the Reshut HaRabim. In the event he does stop, it is not a problem, since he did it of his own accord. Also, effort should be made to explain to questioning bystanders the reason for this leniency.SUMMARYIt is permissible to instruct a non-Jew on Shabbat to bring books from one private domain to another, via a public domain, for the sake of a Misva and to honor a Hatan.

Ritva seikkaili huhtikuussa kahden kaverin kanssa Comon ympäristössä ja vinkkaa tässä jaksossa neljästä kivasta ravintolasta.

Ritva pääsee haastattelijan rooliin kun käydään läpi kokemuksia Boon Namista ja Messeniuksesta.

Bava Metzia Shiur #103- Ritva daf 99a and Kiddushin daf 47b

Rashi, Ritva, Rashba Yevamos 114a

Rashi, Ritva 94b; Pischa Zuta 361-4

In this episode of the RISE Podcast, Carmen Belafi, RISE Research Associate at Oxford University's Blavatnik School of Government, speaks with Dr Ritva Reinikka. During the episode, they discuss the role that financing plays in education systems. Ritva shares her insights from having worked closely with the governments of Uganda and South Africa, and illustrates the crucial role that the Ministries of Finance have played in the transformation of education in both countries. She also talks about the importance of applying a system's approach to education, including not just the actors squarely within the education sector—the Ministry of Education, administrators, school principals and teachers—but the broader political and societal context in which the education sector operates. Links World Bank. 2004. World Development Report 2004: Making Services Work for Poor People. Washington DC: World Bank. https://openknowledge.worldbank.org/handle/10986/5986 (https://openknowledge.worldbank.org/handle/10986/5986). Ritva's research on Uganda includes: Reinikka, R. and Svensson, J. 2005. Fighting Corruption to Improve Schooling: Evidence from a Newspaper Campaign in Uganda. Journal of the European Economic Association, Vol. 3, No.2/3. 259-267. http://www.jstor.org/stable/40004969?origin=JSTOR-pdf (http://www.jstor.org/stable/40004969?origin=JSTOR-pdf). Reinikka, R. and Svensson, J. 2004. Local Capture: Evidence from a Central Government Transfer Program in Uganda. The Quarterly Journal of Economics, Vol. 119, No.2 (May). 679-705. https://doi.org/10.1162/0033553041382120 (https://doi.org/10.1162/0033553041382120). Ablo, E. and Reinikka, R. 1998. Do budgets really matter? Evidence from public spending on education and health in Uganda. June 1998. Available at https://ssrn.com/abstract=604999 (https://ssrn.com/abstract=604999). Ethnographic study of education reforms in Delhi: Aiyar, Y., Davis, V., Govindan, G. and Kapur, T. forthcoming. Rewriting the grammar of the education system: Delhi's education reform. A tale of creative resistance and creative disruption. Forthcoming RISE Working Paper. Webinar on the role of bureaucracies in successful education reform (chaired by Ritva, where Delhi reform is discussed): https://riseprogramme.org/events/bureaucratic-barriers-or-administrative-actions-role-bureaucracies-successful-education (https://riseprogramme.org/events/bureaucratic-barriers-or-administrative-actions-role-bureaucracies-successful-education).  Studies on stagnating learning outcomes in different countries: Indonesia: Beatty, A., Berkhout, E., Bima, L., Pradhan, M. and Suryadarma, D. 2021. Schooling progess, learning reversal: Indonesia's learning profiles between 2000 and 2014. International Journal of Educational Development, Vol. 85 (September). https://doi.org/10.1016/j.ijedudev.2021.102436 (https://doi.org/10.1016/j.ijedudev.2021.102436).  Pakistan: Bau, N., Das, J. and Chang, A.Y. 2021. New evidence on learning trajectories in a low-income setting. International Journal of Educational Development, Vol. 84 (July).https://doi.org/10.1016/j.ijedudev.2021.102430 (https://doi.org/10.1016/j.ijedudev.2021.102430).  Guest biography Ritva Reinikka, a Finnish national, is Professor of Practice at the Helsinki Graduate School of Economics, based at Aalto University School of Business in Helsinki and former RISE Delivery Board Chair (2015 – 2020).  Ms. Reinikka worked at the World Bank in 1993-2013. She joined the Bank as a Country Economist in East Africa and was a Research Manager in the Development Research Group. She was Co-Director of the 2004 World Development Report Making Services Work for Poor People. During her career at the World Bank, Ms. Reinikka was also Country Director for South Africa, based in Pretoria; Director for Poverty Reduction, Economic Management, Private Sector and Finance in the Middle East and North...

Yereim (see Ritva), Smag Aseh 11, Kovetz Shiurim Beitza 66, Rav Yerucham Perlow 3-408

Rif, Ritva, Rashi, Mishna Berura 320-22, Chazon Ish 56-30

Rashi, Ritva, Tehila Ldovid , see Harirei Kedem 98

Meiri, Ritva, Ketzos HaChoshen 283-1, See Shiurei Rav Shmuel Kiddushin page 145a

Rashi, Ritva, Rashba, Ran , See Harirei Kedem Shabbos 84-3

Ritva, Avnei Nezer OC 278-12, Yerushalmi Eiruvin 9-5, , Doresh LTziyon 13

Rashi, Ramban, Rashba, Ritva, Rav Akiva Eiger Chulin 15b DH K'Gon

Rashi, Ritva, Baal HaMaor, Yerushalmi 10-5 , Rav Nisim Goan 12a , Tzemach Tzedek 48a

Ritva, Ran, Mordechai, Shulchan Aruch and Rema (455-5)

Ritva, Amudei Ohr (14-2)

Tosfos, Ritva, Meiri, Maharsha

13 Nedarim 6b- Ramban Ritva Kiddushin 5b, Part 2

12 Nedarim 6b- Ramban Ritva Kiddushin 5b

I will guarantee him; from my hand you can demand him. If I do not bring him to you and stand him up before you, I will have sinned against you for all days.Bereishis 43:9The Gemara enumerates three different kinds of areiv (guarantor). The first is the standard areiv, where if the borrower doesn't pay, the lender may collect from the areiv. The second is an areiv kablan, where the lender has the choice to collect from either the borrower or the areiv. (The Gemara derives the validity of this type of areiv from our pasuk.) The third is an areiv shluf dutz, where the areiv takes primary responsibility, and the lender turns to the areiv first for payment.In contrast with most payments in Choshen Mishpat, which are made in exchange for receiving some benefit, an areiv accepts the responsibility of repayment without receiving a thing. The Kehilos Yaakov (Kiddushin 12) lists four explanations of the halachic mechanism by means of which the areiv becomes liable: The Rambam explains it as a kinyan odeisa, where the areiv acknowledges that he is responsible to pay. According to the Ritva, the areiv's obligation is in exchange for the pleasure  he derives from the trust placed in him by the lender. The Rashbam suggests that since the areiv instructs the lender (who is considered his agent) to lend the money to the borrower, the areiv “receives” the money to give to the borrower, and in exchange, he must repay the loan. The Nimukei Yosef says the obligation takes effect with only the verbal commitment of the areiv because that commitment was so strong that it made the lender willing to part with his money.

Ritva, Sfas Emes

Rashi, Rambam, Ritva

03 Nedarim 2b- Geder of Issur Cheftza: Rashba and Ritva

The Yeshiva of Newark@IDT presents a unique offering to the Torah world.We are all aware of the Daf Yomi,learning through Talmud Bavli a page a day-Now you have the ability to follow master teacher Rabbi Avraham Kivelevitz through the lesser learnt Talmud of Eretz Yisroel or Yerushalmi -Sunday through Thursday weekly!Gain an understanding of Seder Zeraim,that explore the agricultural laws of Eretz Yisroel,and enjoy the crisp logic on display by the Amoraim.Listening regularly will sensitize you to the salient differences between the two Talmuds on a host of issues.Join Rabbi Kivelevitz's students,Daf Yomi Bavli veterans, who are participating in ZOOM teleconferencing and really appreciating the general approach the Yerushalmi has in solving Halachic difficulties,oft times cutting to the heart of the matter in language that resembles the cogent definitions of the Great Sephardic Rishonim-Ramban,Rashba,and Ritva.The class is dedicated to the continued health and growth in all ways of Caleb Natan Topoloskyכלב נתן בן אליעזר יעקב ורנה רחלPlease leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.