Podcasts about Rosh

Can One Respond to Amen, Kaddish, or Kedusha While Putting on Tefillin—And What If He Already Did? One of the most common halachic dilemmas in the morning prayer is what to do when someone is putting on Tefillin and hears Kaddish , Kedusha , or a Beracha . Can he respond out loud? Should he listen silently? Or must he remain completely passive until finishing the Tefillin? This question centers on the concern of interrupting between the Tefillin Shel Yad and the Tefillin Shel Rosh . As discussed earlier, any Hefsek (interruption) between the two parts of the Misva may require repeating the Beracha . The situation becomes more complicated when the interruption is not mundane speech but a holy response , such as saying "Amen" or "Yehe Shemeh Rabba." The Strict View: No Interruptions, Even for Holy Words Maran in Shulhan Aruch (O.H. 25:9) rules that one may not speak at all between the Tefillin Shel Yad and Shel Rosh—even to respond "Amen" or to say "Kadosh, Kadosh, Kadosh." This is the view of the Rosh , cited in the Mordechi , who maintains that these responses still count as interruptions because the person has already started one Misva and must complete it without pause. Following this view, one should not respond to Kaddish or Kedusha between the two Tefillin. Even though these responses are important, the Misva of Tefillin is in progress and must not be interrupted. The Ben Ish Hai (Parashat Vayera, Halacha 8) agrees and writes that although it is painful to miss answering Kedusha, it is more important to complete the Tefillin properly. He explains that the person should simply pause silently , listen attentively, and intend to fulfill the Misva through listening ( Shome'a Ke'Oneh ). This ruling is widely accepted by Sephardic authorities , including Hacham Ovadia Yosef ( Yabia Omer vol. 1 and Halichot Olam ). A Middle Opinion: Listen Without Answering According to the middle-ground opinion, a person who hears Kaddish or Kedusha while wrapping Tefillin should stop what he's doing , listen silently, and fulfill the obligation through listening alone . This is based on the rule of Shome'a Ke'Oneh — "the listener is as one who recites." However, some Aharonim raise a concern: If listening is equivalent to speaking, then isn't that also an interruption? Not necessarily. The logic is that Shome'a Ke'Oneh does not require active speech , and therefore it does not violate the condition of silence between the Tefillin Shel Yad and Shel Rosh. This is the approach of the Magen Avraham and is mentioned by the Hida in Birkei Yosef . It is considered the ideal practice when caught in this situation: stop, listen quietly, and do not speak . Still, this only works if the person saying Kaddish or the Beracha has proper intent to fulfill others' obligation. If he's just reciting the words by rote and not thinking about others listening, Shome'a Ke'Oneh might not apply—especially for a Tefillah like Kaddish, where communal intent is crucial. Therefore, Maran Ha'Hida and later Hacham Ben Sion Abba Shaul note that if one is unsure whether the Hazan is a learned person with kavana, it's better not to stop to listen , and just continue putting on the Tefillin. The Lenient View: If You Answered, You're Still Covered What if someone did answer "Amen," "Yehe Shemeh Rabba," or another phrase during the Tefillin process? According to most Sephardic authorities, although one should not have answered, if he did, he does not repeat the Beracha . This follows the principle of Safek Berachot Le'hakel —when there is doubt about whether a Beracha must be repeated, we err on the side of caution and do not say Hashem's name again unnecessarily. This view is stated clearly by the Ben Ish Hai and Kaf Ha'Haim , and is upheld by Hacham Ovadia Yosef. Even though answering was improper, the holiness of the response and the minimal nature of the interruption make it insufficient to require a new Beracha. However, some Ashkenazic authorities (such as the Mishna Berura citing the Eliyahu Rabba ) are stricter. They hold that if one answered anything between the Tefillin Shel Yad and Shel Rosh, he must repeat the Beracha for the Shel Rosh. Sephardim do not follow this opinion . Best Practice: Anticipate and Avoid the Situation If a person sees that Kaddish or Kedusha is about to begin , and he hasn't started donning Tefillin yet, he should wait a moment and delay putting them on. It is better to fulfill both Misvot properly —answering Kaddish and wrapping Tefillin—than to get caught between them and risk an interruption. If he's already started wrapping the Shel Yad, he should proceed without interruption and miss answering Kaddish if necessary. Summary: Do not speak between the Tefillin Shel Yad and Shel Rosh—not even to answer Amen or Kaddish. If caught in the middle, stop silently and listen ( Shome'a Ke'Oneh )—but only if the Hazan has intent to fulfill others' obligation. If one did answer , most Sephardic Poskim say he should not repeat the Beracha , though it is discouraged. Best of all is to time your Tefillin placement so that you are not mid-wrap when Kaddish or Kedusha begins.

Gittin Shiur #106 Daf 10b-11a- Mezuyaf Mitocho, Rosh, Tosfos

Harav Shraga Neuberger cites a profound Rosh who teaches that Toraso Umnaso is not an occupation, but a mindset—and shows how it's within reach for us all.  

Lisa has an odd encounter on the street, we discuss new and old trends you sent it too hard with, the new gender reveal trend, music on IG stories are driving Lisa mad, Ryder wants to know where all the stoners went and we discuss the kid who sang Disney songs on a delayed flight. Joined by Dr. Rosh from Root 33 Wellness to talk about their business! Worth checking out some time! Learn more here: https://www.root33.ca/?gad_source=1 Ryder and Lisa are brought to you by always Plumbing & Heating! Use them and tell them we say hi! www.alwaysplumbing.ca

Gittin Shiur #102 Daf 10b-11a- Rashi, Rosh

A Preplanned Detour - Groundwork for RedemptionWebsite: http://www.battle4freedom.com/Network: https://www.mojo50.comStreaming: https://www.rumble.com/Battle4Freedomhttps://www.biblegateway.com/passage/?search=Isaiah%2043%3A11&version=CJBIsaiah 43:11I, yes I, am Adonai; besides me there is no deliverer.Genesis 46:1 Isra'el took everything he owned with him on his journey. He arrived at Be'er-Sheva and offered sacrifices to the G_d of his father Yitz'chak. 2 In a vision at night G_d called to Isra'el, "Ya`akov! Ya`akov!" He answered, "Here I am." 3 He said, "I am G_d, the G_d of your father. Don't be afraid to go down to Egypt. It is there that I will make you into a great nation. 4 Not only will I go down with you to Egypt; but I will also bring you back here again, after Yosef has closed your eyes."Genesis 46:5 So Ya`akov left Be'er-Sheva; the sons of Isra'el brought Ya`akov their father, their little ones and their wives in the wagons Pharaoh had sent to carry them. 6 They took their cattle and their possessions which they had acquired in the land of Kena`an and arrived in Egypt, Ya`akov and all his descendants with him — 7 his sons, grandsons, daughters, granddaughters and all his descendants he brought with him into Egypt.Genesis 46:8 These are the names of Isra'el's children who came into Egypt, Ya`akov and his sons: Re'uven Ya`akov's firstborn; 9 and the sons of Re'uven — Hanokh, Pallu, Hetzron and Karmi. 10 The sons of Shim`on: Y'mu'el, Yamin, Ohad, Yakhin, Tzochar and Sha'ul the son of a Kena`ani woman. 11 The sons of Levi: Gershon, K'hat and M'rari.Genesis 46:12 The sons of Y'hudah: `Er, Onan, Shelah, Peretz and Zerach; but `Er and Onan died in the land of Kena`an. The sons of Peretz were Hetzron and Hamul. 13 The sons of Yissakhar: Tola, Puvah, Yov and Shimron. 14 The sons of Z'vulun: Sered, Elon and Yachle'el. 15 These were the children of Le'ah whom she bore to Ya`akov in Paddan-Aram, with his daughter Dinah. In sum, his sons and daughters numbered thirty-three. Genesis 46:16 The sons of Gad: Tzifyon, Haggi, Shuni, Etzbon, `Eri, Arodi and Ar'eli. 17 The children of Asher: Yimnah, Yishvah, Yishvi, B'ri`ah, and their sister Serach. The sons of B'ri`ah were Hever and Malki'el. 18 These were the children of Zilpah, whom Lavan gave to Le'ah his daughter; she bore them to Ya`akov — sixteen people. Genesis 46:19 The sons of Rachel Ya`akov's wife: Yosef and Binyamin. 20 To Yosef in the land of Egypt were born M'nasheh and Efrayim, whom Osnat the daughter of Poti-Fera priest of On bore to him. 21 The sons of Binyamin: Bela, Bekher, Ashbel, Gera, Na`aman, Echi, Rosh, Mupim, Hupim and Ard. 22 These were the children of Rachel who were born to Ya`akov — in sum, fourteen people.Genesis 46:23 The sons of Dan: Hushim. 24 The sons of Naftali: Yachtze'el, Guni, Yetzer and Shillem. 25 These were the sons of Bilhah, whom Lavan gave to Rachel his daughter; she bore them to Ya`akov — in sum, seven people.Genesis 46:26 All the people belonging to Ya`akov coming into Egypt, his direct descendants (not counting Ya`akov's sons' wives), totaled sixty-six. 27 The sons of Yosef, born to him in Egypt, were two in number. Thus all the people in Ya`akov's family who entered Egypt numbered seventy.Genesis 46:28 Ya`akov sent Y'hudah ahead of him to Yosef, so that the latter might guide him on the road to Goshen; thus they arrived in the land of Goshen. 29 Yosef prepared his chariot and went up to Goshen to meet Isra'el his father. He presented himself to him, embraced him and wept on his neck for a long time. 30 Then Isra'el said to Yosef, "Now I can die, because I have seen your face and seen that you are still alive."Genesis 46:31 Yosef said to his brothers and his father's family, "I'm going up to tell Pharaoh. I'll say to him, `My brothers and my father's family, who were in the land of Kena`an, have come to me. 32 The men are shepherds and keepers of livestock; they have brought their flocks, their herds and all their possessions.' 33 Now when Pharaoh summons you and asks, `What is your occupation?' 34 tell him, `Your servants have been keepers of livestock from our youth until now, both we and our ancestors.' This will ensure that you will live in the land of Goshen — for any shepherd is abhorrent to the Egyptians."Credit to:https://unsplash.com/photos/pathway-between-trees-74TufExdP3Yhttps://unsplash.com/photos/black-and-white-arrow-sign-Vckq-heaypghttps://unsplash.com/photos/gray-wall-paint-taO2fC7sxDU

Chelek 28, Rosh Chodes Sivan - Mrs. Rivky Slonim

Joshua 12 records Israel's conquests to this point of their history. Most of the major victories had occurred so that the tribes were left to mop up the remaining Canaanites from the land to secure their allotted inheritance. Verses 1-6 records the victories under Moses on the eastern side of the river Jordan. Verses 7-21 speak of the thirty one kings defeated by Joshua west of the Jordan. The land was now ready for each tribe to take their own allotted portion. Isaiah 16 is a prophecy about a time that is soon to come in the Middle East when the northern confederacy, headed by Rosh, invades this region in order to pour out its fury against Israel. That will be the time of Armageddon spoken of in Ezekiel 38, Joel 3, Zechariah 14 and Revelation 16. The Lord Jesus Christ will liberate Moab and Ammon as a preparation for their reception of the fleeing Jews with open arms. Those outcasts will be protected by these Arab peoples at the time of Israel's great extremity – called by Jeremiah “the time of Jacob's trouble”. The Jewish people describe this perilous time as – ‘the dire straits'. This time will be just prior to the Lord Jesus Christ's taking of his kingdom. It will be the era of the Arabs acceptance of Jesus and their becoming believers in the Messiah, the Saviour of the world. Verse 4 says that at this time the oppressor will be vanquished. Verse 5 speaks of the establishing of Christ's throne in “stedfast love” (chesed), faithfulness and justice. Verses 6-11 tell of the arrogance of Moab and the terrible judgments that awaited that nation because of this. The chief cities and magnificent places of Moab would be destroyed by the coming oppressor. However after Moab's humiliation and submission to Messiah, Moab will eventually be accepted. Within three years of Isaiah speaking this prophecy Moab was brought low. The fulfilment of this prophecy establishes Isaiah's credentials as a prophet of Yahweh. In chapter 2 of 2 Timothy we are told of the Apostle Paul passing on the baton, of faithful stewardship in the Truth, to Timothy his own true son in the faith. Paul also passes on the responsibility of the charge that Timothy, in turn, must find faithful stewards for the safeguarding of our hope. The Apostle gives three examples of patient endurance in hardship – the soldier must do as commanded; the athlete must abide by the rules to receive the wreath and avoid disqualification; the farmer cannot eat of the crop without first labouring to produce it. And although, says the Apostle, I am a bound prisoner, the Word of God cannot be bound. Furthermore Jesus Christ is the true and resurrected seed of David. Verses 11-13 give the fourth faithful saying (or “word” as the Greek for ‘saying' indicates.) Read aloud, pause and ponder. The results of suffering with Christ remains true whether or not we stay faithful to the calling. This is because faithfulness is a certainty for God and His Son. A workman of God must show diligence and application to the harmonious teaching of the Word of God (v15). But Timothy must also shun the shallow and false teachers, whose words make shipwreck of faith. The specific teachings of Hymenaeus and Philetus were to say that there would be no future resurrection – perhaps they had been corrupted by the pagan Greek philosophy of the immortality of the soul. In verse 19 the Apostle twice cites the Old Testament – 1) “God's firm foundation stands, bearing this seal, ‘The Lord knows who are his'” (ESV); and, 2) “Let everyone who names the name of the Lord depart from iniquity” (ESV). The Almighty has vessels suitable for humble purposes and also for grander occasions. Timothy is counselled to flee youthful passions; and rather to earnestly pursue (Greek – as though hunting a hostile enemy that must be destroyed cp Psalm 34:14; where the Hebrew word “pursue” is of identical meaning) righteousness, faith, love and peace together with all similar purehearted believers. Timothy must the utmost patience to all in the hope that God might cause even those who are contentious to acknowledge (Greek ‘epignosis' – knowledge which impels correct action) the Truth.

A monsters gotta do what a monsters gotta do! Welcome Slimesters to our new versus arena! For this episode we are pitting two Klasky Csupo animated classics against each other. "Rugrats" and "Aaahh!!! Real Monsters" go head to head with their episode of "The Trial" and "Rosh O' Monster." These two episode play on the multiple story teller trope. Join us in the ring with special guest Nish Sanders to determine whose POV tells the story the best! Unlock Bonus Content on Patreon Shop at our Splat Attack Merch Store Email Us: SplatAttack2021@gmail.com   YouTube: Splat Attack! Podcast Instagram: @SplatAttackPodcast Please leave us a review in your podcast app!  #splatattack #splatattackpodcast #podcast #vidcast #nostalgia #90snostalgia #nickelodeon #90snickelodeon #nicktoons #rugrats #realmonsters #aaahhrealmonsters #klaskycsupo

What's the definition of exhaustion?How come the Jews were so exhausted when they finally reached Mount Sinai.what brought all Jews so united together “as one person and one heart “

Die Paaie-owerheid sê die roete tussen Rosh Pinah en Oranjemund is steeds oop en ‘n span is ontplooi na die gebied om die situasie te monitor. Dit kom na stygende vlakke van die Oranjerivier met sluise van amper vier damme in die Vaal-Oranjegebied in die buurland wat tans amper 3 000 kubieke meter water per sekonde vrystel. Kosmos 94.1 Nuus het met die owerheid se woordvoerder, Hileni Fillemon gepraat.

When Plaza Jewish Community Chapel opened in 2001, it immediately began to elevate conversations on end-of-life issues and practices, and to create partnerships strengthening the fabric of Jewish life and observance in New York City and beyond. In this special anniversary episode, Exit Strategy Host Stephanie Garry speaks with B'nai Jeshurun Senior Rabbi and Rosh […] The post Plaza@25: Building, Honoring and Serving Community appeared first on Plaza Jewish Community Chapel.

Podcast Jajam Shlomo (Sally) Zaed Estate feliz! Sonríe! Rosh Jodesh Iyar Conferencia

Beth and Lilly sit down with Roisin — a mum of three under three — to talk about her deeply personal journey through a high-risk twin pregnancy, the shock and solitude of NICU, and the stormy emotional terrain of early motherhood. This episode holds space for the messy, beautiful truth of navigating preterm labour, antenatal and postpartum mental health challenges, and the unique experience of raising twins while also parenting a toddler. This episode is a gentle reminder that even in the thickest fog, there are glimmers — tiny, magical, miraculous moments that remind you how special it is to raise twins.Whether you're pregnant with multiples, deep in the trenches of early motherhood, or someone wanting to better support a twin mama — this conversation is full of insight, reassurance, and solidarity.Roisin shares bravely and beautifully about:The weight of anxiety during a high-risk pregnancy with multiplesCoping with NICU life and the emotional dissonance of having your babies in hospitalPostpartum mental health — from intrusive thoughts to moments of fierce loveFinding identity and confidence in early twin motherhoodThe silent grief of a pregnancy or birth that didn't go to plan — and the unexpected joys that followedAlongside her story, we dive into practical tips for twin mums, including:How to prepare emotionally and physically for NICUOptimising your breastfeeding journey with two babiesWhat actually helps during those long newborn nights (hint: it's not just sleep)Baby gear worth the investment for life with twinsSupport systems that actually support — how to ask for what you needCreative ways to find presence, connection, and joy in the everyday chaosProducts Roisin swears by:Bugaboo Donkey Pram — Her go-to double pram for ease, space, and sanity-saving design.Chekoh Baby Wrap Carrier — Hands-free, heart-close babywearing for double cuddles Rosh has a video on how to carry twins in the carrier here Stokke Newborn High Chair Inserts — The one item Roisin wishes she had from day one.Join the conversation on Instagram @growingthepodcast — share your own glimmers, tag a twin mama who needs this episode, or let us know what motherhood magic looks like for you right now. For more motherhood moments and real-life glimpses into Roisin's life with three under three, follow her at @geebungalow. If this episode touched you, please rate, review, and share it with a friend — especially someone navigating twins, NICU life, or those early, intense postpartum days. Because the more we share, the less alone we all feel.

Welcome to our daily Bitachon series. We're talking about living Yetziat Mitzrayim every day of our lives. As we say in Haggadah shel Pesach , Kol Yemei chayecha / All the days of your life. There was a great Ba'al Musar named Rav Yechezkel Levenstein. He was the Mashgiach of the Mirrer Yeshiva in Europe, and later of the Mirrer Yeshiva in America, and finally of the Ponevezh Yeshiva in Eretz Yisrael . He was one of the greatest Baalei Emunah of his generation, one of the greatest believers of his generation. And he based it all on constantly strengthening his belief in Yetziat Mitzrayim and living with it in a very, very real way every single day. So much so, that at his funeral, Rav Wolbe eulogized him saying, " We just lost the last person to leave Egypt." That sounds strange. We left Egypt in the year 2448. Rav Levenstein passed away in the year 5734. That's thousands of years. He wasn't a thousand years old! What Rav Wolbe meant to say is, in every generation you have to feel like you left. And Rav Levenstein was from the last of the people that really felt that way. He lived like he himself left. So at least during this time of the year, as we just marched out of Egypt and we're on our way to Har Sinai , we should still be in that state of mind. An example of this mindset is revealed in a story told about Chacham Avraham Ades, the grandfather of Chacham Yehuda Ades Shlita , Rosh Yeshiva of Kol Yaakov. He lived in Aleppo in the days when you didn't get a taxi ride, you got a donkey or camel ride through the desert. Rav Avraham was once waiting for a donkey to hire. He ended up hiring a Jewish donkey rider. But certain mafia- like Muslim donkey riders felt they owned that turf and were upset that a Jewish donkey rider was giving the rabbi a ride rather than one of them, not unlike today in different industries where people control the industry. One of these Muslim ruffians threatened the Rabbi, saying, " Wait until you get to the desert where no one's looking. Then you'll see what I'll do to you! " And what was Rabbi Ades's response Although this didn't necessarily happen during Pesach season, he replied, " God that took our forefathers through Egypt will protect me and watch over me. His outstretched hand is larger than your hand." He was full of courage and did not feel at all threatened. Sure enough, in the middle of the desert, when the Muslim driver bent down to pick something up, his donkey kicked him in the side and broke his ribs. He cried the rest of the way home, begging the rabbi for forgiveness. The lesson of the story is Rabbi Ades's immediate answer… God that took me out of Egypt. That was his feeling. Ke'ilu hu yatza / Like you got out. It's an event that happened to me . That's what's supposed to be on our minds. Who is Hashem? Hashem that took me out of Egypt. The biggest proof to this understanding is how Hashem introduced Himself to us the first time He spoke to us as a nation: " Anochi Hashem Elokecha Asher Hotzeticha Me'eretz Mitzrayim / I am Hashem your God that took you out of Egypt ." All the Rishonim ask, Why doesn't it say, "I am Hashem that created the world? Isn't that a seemingly greater feat?" We see from here that, no, creation is not enough to give us the Emunah and the understanding of Hashem. We have to have Yetziat Mitzrayim lenses on. We have to have the lens of getting out of Egypt. According to Rambam's list, Mitzvah number one, is to believe in the existence of God as is stated, Anochi Hashem Elokecha asher hotzeticha me'eretz Mitzraim / I am Hashem your God that took you out of Egypt . The more that I understand Hashem that took me out of Egypt, the more faith I have in Hashem, in His ability, in His power, in His control, in His supervision. That all came from Yetziat Mitzrayim . We have to live with that every single day of our lives. As the Rosh says in the Sefer Orchot Chaim , If you don't believe in, Asher Hotzeticha Me'eretz Mitzrayim, if you don't believe in the concept that God took us out of Egypt, with all those lessons, you don't believe in God. Because without that piece, it's not the God of the Jewish people. The Muslims believe in God, the Christians believe in God. But belief in the God of the Jews , is predicated on understanding Yetziat Mitzrayim . And as we've mentioned before, the Rabbis set it up in our daily prayers. Every Shahachrit prayer is full of Yetziat Mitzrayim . Keriat Yam Suf , Ga'al Yisrael . And as Rashi in Berachot quotes from the Yerushalmi , the way we prepare to pray every day is by bringing God down, by knocking on the door through talking about Yetziat Mitzrayim . I can't pray to God without wearing the lens of Yetziat Mitzrayim. Because Who am I asking? Who is this God? What can He do? How has He proven Himself? The credentials of God are Yetziat Mitzrayim . We read His diploma, so to say, every single day, before we ask Him. It's like when you walk into the doctor's office, and want to check out the diplomas on his wall before you ask him his opinion on a condition. That's what we do every single day. We read the diploma of Yetziat Mitzrayim, to have the proper lens and understanding of our Creator.

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

Die pad tussen Rosh Pinah and Oranjemund is beskadig en gesluit vir verkeer. Kosmos 94.1 Nuus het met Conrad Lutombi, uitvoerende hoof van die Paaieowerheid, gepraat:

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

The Rebbe acknowledges receiving the letter and awaits joyful news regarding the writer's affairs. He blesses him with success, connecting it to the Torah reading Ki Tisa and the uplifting theme of “Tisa et Rosh” (elevating the head), especially in the year Tisa https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar/926

Discover the significance of Shabbat HaChodesh and Biblical Rosh HaShannah in the Messianic Torah Observer. Learn about the sacred calendar, the importance of Aviv 1, and how to prepare for the upcoming Feasts of Yah. Join Rod Thomas in this insightful discussion.   Website: themessianictorahobserver.org        

The Shulhan Aruch (687:1) records the Halacha that the Megila is read twice on Purim-once at night and once during the day. The Poskim discuss a case in which a person can only hear the Megila at only one of those times. Is it preferable for him to hear it in the night or during the day? Hacham Ben Sion (Or L'Sion Vol. 4, p.319) suggests that this dilemma is a function of the Machloket between the Shulhan Aruch and the Rama regarding reciting the Beracha of Shehechiyanu on the daytime Megila reading. The Rama holds that even if one heard the Megila the previous night and recited Shehechiyanu, nevertheless, he recites the Beracha again before the morning reading. This ruling is based on the opinion of the Tosafot and the Rosh who hold that the primary Pirsum HaNes-publicizing of the miracle- is via the daytime reading. Therefore, Shehechiyanu is recited again during the day. Accordingly, if one can only hear the Megila once, it is preferable to wait until the daytime reading, which is the primary obligation. On the other hand, the Shulhan Aruch rules that one does not recite Shehechiyanu prior to the daytime reading. Apparently, he holds that the daytime reading is equal in stature to the nighttime reading. Accordingly, one who can only hear the Megila once, should take advantage of the first opportunity to perform the misva, and hear it at night. This is the conclusion of Hacham Ben Sion, who cites the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) who rules this way, as well. The Shulhan Aruch also records the Halacha that one may interrupt Torah study in order to hear the Megila reading. This ruling is somewhat puzzling. Why is hearing the Megila considered an interruption of Torah study? Wouldn't The Megila, one of the books of Tanach, also constitute Torah study? The Aruch Ha'shulhan answers that, in fact, the Megila is also Torah study. However, the Halacha is referring to a case in which a person is learning Torah in his home; in order to hear the Megila, he must make his way to a different location in order to hear the Megila with a Minyan. The traveling time, to and from the synagogue, is the interruption of study referred to as warranted in order to hear the Megila. Hacham Ben Sion clarifies this Halacha and rules that Bitul Torah-interrupting Torah study- for Megila is warranted only when a person wants to join a larger gathering. The benefit of "B'Rov Am Hadrat Melech"- the praise of Hashem amplified in large gatherings- overrides the importance of Torah study. For example, if a Rabbi wants to give a class to a group before reading the Megila, and they do not intend to join a different, larger gathering, they may continue the shiur, since interrupting the study would not lead to a larger gathering. Because of this principle of "B'Rov Am Hadrat Melech," the Sha'arei Sion (687:10), citing the Haye Adam, rules that even if a person has a minyan in his house all year long, he should disband his private Minyan and join the larger congregation for Megila reading. It is ironic that, unfortunately, nowadays, even people who pray in a large shul all year long, form their own Minyan for Megila on Purim. One should make an effort to join a major gathering for Megila reading, unless there are extenuating circumstances. SUMMARY 1. If one can only hear the Megila read once, it is preferable to hear the night-time reading. 2. It is permitted to interrupt Torah study to hear the Megila only if the interruption will enable the person to hear the Megila read in a larger, public gathering. 3. One should not form private Minyanim for Megila reading.

KEXP DJ Morgan Chosnyk joins host Evie Stokes to talk about Welsh indie rock and the French festival Trans Musicales. KEXP music director Chris Sanley shares some of the best of Bay Area artist SPELLLING’s music. Songs featured: Adwaith – “Miliwn” Roshâni – “Donya do Roozeh” Spelling - “Portrait of My Heart” Hosted by Evie Stokes. Produced by Lilly Ana Fowler. Editorial director: Larry Mizell Jr. Our theme music is Gospel for a New Century by Yves Tumor. Support the podcast: kexp.org/headphones Contact us at headphones@kexp.org.Support the show: https://www.kexp.org/donateSee omnystudio.com/listener for privacy information.

On the fifteenth of Shevat, 1348, in the city of Tudela, a man named Yosef performed kidushin with a young woman named Belita. What began as a seemingly ordinary wedding ceremony quickly became a shocking controversy. People who were present asked Belita whether she was truly consenting, and instead of her confirming, it was her father who spoke on her behalf. Further investigation revealed that Belita had previously stated her refusal to this marriage not once but twice, and, in fact, was already married to her uncle Avraham. To complicate matters, she was also engaged to a third man! On the eve of the Black Death sweeping through Europe, this tangled web of relationships turned into a halachic dilemma that ultimately reached the desk of Rabbi Yehudah, son of the Rosh. The Scandalous Marriage, 1348

The Gemara in Rosh Hashanah states that the transgression of not wearing Tefilin is in a special category of harshness. One who is not scrupulous to wear Tefilin is classified as "Karkafta D'la Manach Tefilin"-The scalp that does not don Tefilin and receives an extended sentence in Gehenom. Normally, the maximum sentence in Gehenom is twelve months. However, such a person stays in Gehenom until his soul is incinerated and his ashes are placed under the feet of the Saddikim. The Rishonim debate what degree of not wearing Tefilin constitutes this special category of "Karkafta D'la Manach Tefilin." The Rif interprets the Gemara to mean someone who never wore Tefilin even once in his life. This seems to be Rambam's opinion in Hilchot Teshuba. According to this opinion, if a person wore Tefilin even once, he is saved from being included in that category of sinners. The Rosh, however, questions the Rif's interpretation, because the Rif's text of the Gemara read "A scalp that NEVER wore Tefilin," whereas his text did not have the word "Never." On the other hand, Rabbenu Tam understands the Gemara to refer to one who does not wear Tefilin because he is repulsed by them. However, if he doesn't wear them because he feels that he is unworthy, he is not included in that category. For example he may be concerned that he cannot maintain a clean body or the proper intent. If that is his motivation, although he will be held accountable, he is not called a "Karkafta D'la Manach Tefilin." If someone does not wear Tefilin, because he is lazy, The Bach holds that he is considered "Karkafta D'la Manach Tefilin." If it would be important to him, he wouldn't be lazy, and therefore, it is considered a derision of Tefilin and included in Rabbenu Tam's definition. Therefore, one must insure that his children and grandchildren don't fall into this category and are diligent to put on Tefilin, even on vacation days, when sometimes them may be lax in this important Misva. On the other hand, the Hida (Rav Haim Yosef David Azulai, 1724-1807) understood Rabbenu Tam to mean that only if one actively derides the Tefilin. Laziness is not included in that category. He brings a proof from one of Rabbenu Tam's students, Rabbi Eliezer of Metz, who clearly states that one who doesn't put on Tefilin because he is lazy, is punished, but is not considered "Karkafta…" The Bet Yosef understands from the Tur, who did not make any distinctions, that the category of "Karkafta" applies to all circumstances. This discussion underscores the supreme importance the Misva of Tefilin. While we are obligated to perform all the Misvot, there are certain Misvot that have more severe consequences than others. Therefore, one must insure that his Tefilin are Kosher. If one's Tefilin are invalid, he could put on Tefilin every day of his life and still, Has V'shalom, be considered "Karkafta D'la Manach Tefilin." To avoid this, he must buy the Tefilin from a reputable source and check them as mandated by the Halacha.

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Podcast Jajam Shlomo (Sally) Zaed Séptimo día de Janucá y Rosh Jodesh Tebet Conferencia

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Podcast Jajam Shlomo (Sally) Zaed Sexta vela de Janucá y Rosh Jodesh Tebet Conferencia

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

We love using ראשי תיבות - acronyms - in modern Hebrew. We take the initials and between the last two letters we add inverted commas (two apostrophes) to show that it's an acronym rather than an ordinary word. Guy explains that the transformation from word to acronym is so extreme that some words even end up changing their gender! Hear the All-Hebrew Episode on Patreon   New Words and Expressions: Rashey teivot – Acronyms – ראשי תיבות Drishat shalom chama – Warm regards – דרישת שלום חמה Timsor drishat shalom la-mishpacha – Say hi to your family – תמסור דרישת שלום למשפחה Hu moser dash – He sends his regards – הוא מוסר ד”ש Ani moser dash la-chaverim – I am sending my regards to my friends – אני מוסר ד”ש לחברים “Timsor le-Haim dash” – Say hi to Haim – תמסור לחיים ד”ש Dash ham – Warm regards – ד”ש חם “Halevaן ve-ha-sofash ha-ze lo yigamer af paam” – May this weekend never end – הלוואי והסופ”ש הזה לא ייגמר אף פעם Sofash (Sof shavoo'a) – Weekend – סופ”ש Sof ha-shavooa / Ha-sofash – The weekend – סוף השבוע / הסופ”ש Sofash na'im – Have a nice weekend – סופ”ש נעים She-yihye achla sofash – Have a great weekend – שיהיה אחלה סופ”ש Tsahal (Tsva Hagana Le-israel) – Israel Defence Forces (IDF) – צה”ל, צבא הגנה לישראל Galey tsahal – Israeli Army Radio – גלי צה”ל / גל”צ Mankal, Menahel klali – General manager, CEO – מנכ”ל / מנהל כללי Samancal, Sgan mancal – Vice president – סמנכ”ל / סגן מנהל כללי Samancal ha-chevra – The VP of the company – סמנכ”ל החברה Be-hool (Be-hoots la-arets) – Abroad – בחו”ל “Az histovavta lecha be-hool” – So you wandered around abroad – אז הסתובבת לך בחו”ל “Rosh ha-memshala Binyamin netanyahu amar shehu ba la-oom kedey lehagid et ha'emet” – PM Benjamin Netanyahu said that he came to the UN in order to tell the truth – רה”מ בנימין נתניהו אמר שהוא בא לאו”ם כדי להגיד את האמת Ha-Oom, ha-oomot ha-me'oochadot – The UN, The United Nations – האו”ם, האומות המאוחדות Be-derch klal – Usually – בדרך כלל, בד”כ Tel-Aviv – Tel Aviv – תל-אביב, ת”א   Playlist and Clips: Yardena Arazi & Lahakat Ha-nachal – Drishat Shalom (lyrics) Moser dash Boaz Sharabi & Matti Caspi – Shalom Aleichem (lyrics) Ha-ultras – Sof Shavu'a (lyrics) Commercial – Hool (Abroad) News report – Oom (UN)   Ep. no. 96 about different wishes HEB Ep. no. 166 about hool, abroad  Ep. 208 about timsor, pass on HEB Ep. no. 299 about darash HEB

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

How do you call in courage in the face of paralysing fear? For Rosh Mahtani, the answer lies in Dante Alighieri's The Divine Comedy, the centuries-old poem that fuels her cult jewellery brand, Alighieri, and recently earned her an OBE.In this conversation, Rosh explains how the timeless (and sometimes cheeky) lessons hidden in the text inspired her to rip up the rule book and transform career confusion to creative success. Her designs have become symbols of courage, strength and belonging for a devoted community, including members of The Lion Club—Marcus Rashford, Dina Asher-Smith, and Iris Law, to name a few.Rosh and Melanie talk about the sentence that started it all: “In the middle of the journey of life, I found myself lost in a dark wood, unsure of the right path.” They unpack the importance of being playful while learning, and how the endless pursuit of more unlocked a wildly successful brand, and then inspired charitable giving. Plus, why what “more” looks like for her today is wildly different. Guest: @alighieri_jewellery @roshmahtaniWebsite: Alighieri The Lion Club Mentioned in this episode:The Trussell TrustRefugeBritish Pregnancy AssociationThe Enoughness with Melanie Rickey.Produced and edited by Steve Hankey. The podcast is recorded at 1 Warwick in Soho, a welcoming club for members and visitors alike, and the home of The Enoughness with Melanie Rickey. Hosted on Acast. See acast.com/privacy for more information.

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Check out my Sweetwater landing page for all the gear used in my studiohttps://sweetwater.sjv.io/jrLZW0For more on Roshhttps://www.roshroslin.com/ https://www.instagram.com/roshroslin https://youtube.com/@roshroslin

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

Link for text of the Maamor https://drive.google.com/viewerng/viewer?url=https://w2.chabad.org/media/pdf/893/axUr8932472.pdf 10 - $770 1 Maamor (15 - 18 classes) - $1000 You can use maayon.com/donate or the following https://paypal.me/MaayonYisroelInc?locale.x=en_US https://venmo.com/u/ReuvenWolf https://cash.app/$GoMaayon Or Zelle 3234988700 Classes are available for dedication: 1 class - $100 3 classes - $250 5 classes - $425

The Torah requires wearing the Tefillin Shel Rosh (the head Tefillin) "Bein Einecha" – "in between your eyes." It is clear from the Gemara that this verse is not to be taken literally to mean that one places the Tefillin on his forehead in between his eyes. In fact, the Gemara remarks that people who accept the literal meaning of this verse are deemed heretics, as they misinterpret the Torah. The true meaning of this verse is that one places the Tefillin Shel Rosh on his head parallel to the space in between his eyes. Where precisely must the Tefillin Shel Rosh be situated? Halacha requires that the entire box of the Tefillin Shel Rosh be positioned above the individual's original hairline; no part of the box may protrude beneath the hairline. A man with a receding hairline may place the Tefillin Shel Rosh beneath his current hairline, provided that it does not extend beneath his original hairline. It should be emphasized that the Tefillin Shel Rosh must remain above the hairline, and not merely above the end of one's hair. Meaning, the Tefillin box may not extend past the root of one's hair, even if the hair grew and falls further down on his forehead. How far back may the Tefillin be placed? The Gemara mentions that the Tefillin may extend no further than the area on the head that is soft at childbirth. According to the Mishna Berura, this is determined by envisioning a line extending from the tip of one ear over the head to the top of the other ear. The Tefillin Shel Rosh may be positioned anywhere from the hairline until this imaginary line on the top of one's head. It is therefore advisable for a person to position his Tefillin higher, rather than lower, on his head. Since he may place his Tefillin as far back as the point mentioned earlier, whereas in front it may not extend past the hairline, one should place his Tefillin considerably above his hairline to ensure proper compliance with these laws. One should make a point to occasionally adjust the straps of his Tefillin Shel Rosh to ensure that its size allows for its proper positioning on the head. Tefillin straps tend to stretch over the course of time, and they therefore require periodic adjustments. Furthermore, after a person's hair grows or after he takes a haircut he will likely need to adjust the straps of his Tefillin Shel Rosh. Of course, someone who borrows Tefillin must ensure to adjust the straps to fit his head. As mentioned earlier, the Tefillin Shel Rosh should be positioned in the center of the head, parallel to the space in between a person's eyes, and not to the right or the left of that point. It is therefore recommended to keep a small mirror with one's Tefillin so that he can ensure the proper position of his Tefillin Shel Rosh. Summary: The entire box of the Tefillin Shel Rosh must be situated in between the person's original hairline and the point on top of the head which is soft at childbirth; one may occasionally have to adjust the straps of his Tefillin Shel Rosh so that it can be positioned correctly. The box should be positioned in the center of one's head, parallel to the space in between his eyes, and one should therefore have a small mirror so that he can ensure the proper position of his Tefillin Shel Rosh.

The accepted custom is to recite the Beracha of "She'ha'kol" over coffee, and this is, of course, the Halacha. Interestingly, however, there is considerable discussion among the Poskim as to why this should be the case. The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) was of the opinion that if a fruit is boiled, the Beracha over the liquid is "Ha'etz," like the fruit itself. Seemingly, this should apply to coffee, which is produced by boiling coffee beans that grow on trees. And even the Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310), who disputes the Rosh's ruling, concedes that if this is the primary use of the fruit – to boil it and drink the liquid – then the Beracha over the liquid is "Ha'etz." Clearly, the primary method of consuming coffee beans is by producing coffee, and so even according to the Rashba, there is reason to believe that the Beracha over coffee should be "Ha'etz." As mentioned, common practice is to recite "She'ha'kol" over coffee, but the Poskim establish that the possibility of the proper Beracha being "Ha'etz" has certain implications. Namely, if a person mistakenly recited "Boreh Peri Ha'etz" over a cup of coffee, he has fulfilled his obligation, and does not then recite "She'ha'kol." Hacham Ovadia Yosef added that this is true also if one mistakenly recited "Ha'adama" over coffee. He brought a view that a tree which produces fruit already within its first year does not have the Halachic status of a "tree" with respect to Berachot, and thus the Beracha over its fruit is "Ha'adama," and not "Ha'etz." The coffee bean tree produces the beans within its first year, and so there is room to argue that the Beracha over coffee is "Ha'adama." Therefore, if one recited "Ha'adama" over a cup of coffee, he has fulfilled his obligation and does not then recite "She'ha'kol." Another practical application of this discussion is a case of one who eats a fruit together with coffee, as often happens at dessert. If one recites "Ha'etz" over the fruit before drinking the coffee, then the coffee might be covered by this Beracha, and, as such, one would not then recite "She'ha'kol" over the coffee, given the uncertainty as to whether it still requires a Beracha. Therefore, Hacham Ovadia Yosef advised that if one eats a fruit with coffee, he should have specific intention while reciting the Beracha over the fruit that the Beracha should not cover the coffee. If he does not have this intention, then he does not then recite a Beracha over the coffee, as the coffee might have been covered by the Beracha recited over the fruit. This discussion demonstrates that when it comes to Berachot, we must be aware not only of which Beracha should be recited over a given food item, but also which Berachot would cover the food after the fact if they are recited, as this, too, is a significant factor in regard to the Halachot of Berachot. Summary: Although it is accepted to recite "She'ha'kol" over coffee, it could be argued that the proper Beracha is "Ha'etz." Therefore, if one mistakenly recited "Ha'etz" over coffee, he does not then recite "She'ha'kol." And, if one is eating a fruit with his coffee, he should have specific intention that the Beracha recited over the fruit does not cover the coffee, and if he does not have this intention, he does not then recite a Beracha over the coffee.

Heshvan is the month that comes after Tishri -- the month containing Rosh Hashanah, Yom Kippur, and multiple other Jewish holidays. It (Heshvan) is often framed as "a month with no Jewish holidays." The problem? It is not a month with no Jewish holidays! In this episode, Lex, Miriam, and Rena Yehuda (members of Judaism Unbound's staff team) dive into multiple Jewish holidays that have taken place in the past -- and continue to take place today -- during the month of Heshvan. They also ask some big questions about how we might reconceptualize the role of Heshvan entirely!Register for the next gathering of Shabbat Unbound on November 22nd via this link! If you're listening after 11/22, you can register for our December edition of Shabbat Unbound (a 12-month-long Shabbat service), via this link.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! 

Chris White starts a new study about the “Gog Magog” war in Ezekiel 38-39. He begins by talking about a passage in Revelation 20.

Happy Sukkot! Chag Sameach! The 7-day-long festival of Sukkot is here, and Dan and Lex welcome Joseph Altshuler and Ethan Blake — both founders of local Sukkah festivals celebrating creative design and architecture — to explore what this festival can teach us.Head to JudaismUnbound.com/classes to check out our upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, gender in Judaism, Maimonides's (Rambam's) theology, fierce women in Torah, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Yom Kippur is here! For the past two years, Yom Kippur is often the single most popular day — all year — for folks to listen to Judaism Unbound. To those of you incorporating our podcast into your observance of this holiday, wishing you a beautiful and unbound Yom Kippur. In this episode, Rachel Cohen — policy correspondent for Vox Media — joins Dan and Lex for a conversation connecting Yom Kippur to an article (a VERY Jewish article) she wrote recently, entitled “Why I Changed my Mind About Volunteering.”Head to JudaismUnbound.com/classes to check out our up upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, fierce women in Torah, Maimonides's (Rambam's) theology, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Irwin Keller is the spiritual leader of Ner Shalom in Sonoma County, California, author of the new book Shechinah at the Art Institute, and — importantly for this conversation — one of the most thoughtful wedding officiants you'll find anywhere. He joins Dan and Lex for a conversation exploring the ritual work that weddings do, along with a variety of perspectives regarding who they are for (who is the “client”). This episode is the 3rd in a Judaism Unbound mini-series exploring Jewish weddings.Head to JudaismUnbound.com/classes to check out our up upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, fierce women in Torah, Maimonides's (Rambam's) theology, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Keshira haLev Fife, a kohenet (Jewish priestess), ritual designer, community-weaver, and founder of Kesher Pittsburgh joins Dan and Lex for a conversation about Rosh Hashanah and Yom Kippur. How might we more effectively orient to the notion of teshuva (often translated “repentance” or “return”) over these 10 days? Could floating in kayaks have something to do with how we might re-invent these High Holidays? This episode is the third in a Judaism Unbound mini-series, helping listeners prepare for the High Holidays of Rosh Hashanah and Yom Kippur.Head to JudaismUnbound.com/classes to check out our up upcoming 8-week courses in the UnYeshiva! Explore Jewish communities around the world, fierce women in Torah, Maimonides's (Rambam's) theology, and more!Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

Elul is the 12th and final month of the Jewish calendar year. Elul Unbound is a Judaism Unbound initiative all about making Elul meaningful, through creative digital modalities. In this conversation, Lex Rofeberg and Wendie Bernstein Lash think not only about our entry into the new year (Rosh Hashanah) -- but toward the holiday of Yom Kippur that follows shortly afterward.This Elul bonus episode is the fourth and final bonus episode that will be released as part of Elul Unbound 2024 (our 22nd-25th Elul episodes overall). Check out Elul Unbound by visiting www.judaismunbound.com/elul.To check out our previous Elul bonus episodes, released through Elul Unbounds of the past six years, click here. Join our bi-weekly journey through Elul Unbound 2024 by signing up at this link, and sign up for our first Elul Unbound Shabbat gathering of 2024 (Friday, September 6th), where we will be forging our kavanot (intentions) for the new year in real time with friends, by clicking here.