Podcasts about Rosh

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

Amye is joined by Amanda to discuss all things 90 Day Fiance!90 Day Fiance S12:EP4: Forsaking All Others: Debby and Mido get into a heated fight during moving day. In America, Rosh isn't happy when Mallorie receives a text from an ex. Paula is disappointed by Thomas' tiny apartment. Anabelle storms off after Shea's response to cheating allegations. Ashia travels to Nigeria to see Maxwell after their visa denial.Last Resort starts at 37 mins in.The Last Resort S3:EP1: Last Chance for a Fairytale: Six couples arrive at a grand castle in the UK to save their marriages. Secrets surface fast as drinking, jealousy, and social media drama explode. One shocking confession in therapy threatens to tear everything apart.GET BONUS CONTENTUnlock ad-free episodes and exclusive bonus recaps by joining our community!Patreon: patreon.com/littlemissrecapWebsite: littlemissrecap.com/supportSUPPORT OUR SPONSORSLUMI GUMMIES are consistent, mellow, and super delicious –– Lumi Gummies are specifically designed to make you feel good, not stoned. Lumi Gummies are available nationwide. We have a 30% code for our listeners! Visit www.LumiGummies.com and use code (LITTLEMISSRECAP) for 30% off your first order.BIOptimizers Head to http://bioptimizers.com/littlemissrecap and use my exclusive code LMR to get 15% off any order. And when you subscribe, you'll get great discounts, free gifts, and the peace of mind of never running out. Again, that's 15% off any order at http://bioptimizers.com/littlemissrecap OUR OTHER SHOWS & MERCHTrue Crime: Hear our latest documentary deep-dives on Murder She Watched at murdershewatchedpod.comShop Merch: Get your podcast gear at littlemissrecap.threadless.comCONNECT WITH USInstagram: @littlemissrecapFacebook Group: Little Miss Recap Podcast CommunityYouTube: Watch our recaps hereContact: Voicemail at littlemissrecap.com or email littlemissrecap@gmail.com Hosted on Acast. See acast.com/privacy for more information.

In this episode, the deep connection between Torah, innovation, and the revelation of new spiritual light in the era of Mashiach is explored. Discover how new Torah insights have the power to elevate exiled souls and reveal the transformative impact of the Baal Shem Tov's teachings on the world. Like, Comment & Share If you ... Read more

A @Christadelphians Video: [Inspiring]In this outstanding and thought-provoking episode of the Watchman Report, we delve into a major geopolitical shift that is quietly reshaping the world order: Europe's move towards strategic independence from America. As headlines from February 2026 report that European leaders are preparing for a future without the US as its ultimate security guarantor, we ask the question—what does this mean for the student of Bible prophecy?This is an insightful and revealing exposition of Ezekiel 38 and Revelation 17, exploring how current events are aligning with the prophetic stage. We examine the ancient nations of Magog, Meshech, Tubal, and Gomer, using the historical writings of Josephus to identify them with modern-day Russia and Europe. The video lays out a wonderful, scriptural framework showing how a Russian-led European confederacy is set to emerge in the latter days, standing apart from the Anglo-Saxon maritime powers of Tarshish (Britain) and her young lions (the United States).Join us for this inspirational study as we connect the dots between today's headlines and the sure word of prophecy, pointing towards the ultimate intervention of God and the establishment of His Kingdom.*Chapters:*00:00 - Introduction: The Shifting Alliances in Europe01:52 - News Headlines: Europe Prepares for Life Without US Backing03:26 - The Prophetic Significance: Ezekiel 38 and the Latter Days04:55 - Identifying the Nations: Josephus and the Scythians07:00 - The Prince of Rosh, Meshech, and Tubal: The Russian Connection08:39 - Gomer and his Bands: Identifying Western Europe09:52 - Revelation 17: The Ten Kings and European Unity11:25 - The Merchants of Tarshish: Britain, America, and the Young Lions13:28 - The Direction of Travel: Setting the Stage for Prophecy15:05 - Conclusion: Moving Towards God's Kingdom*Bible Verses Referenced:*

The Rebbe addresses a question regarding the parentage of Eldad and Medad and clarifies the timing of Amram's separation from Yocheved, referencing sources in Rosh and Toldot Yitzchak. He encourages regular study of Chassidus, the soul of Torah. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5537

The Battle of Gog and Magog Ezekiel 38:1-3 “And the word of the Lord came unto me, saying, Son of man, set thy face against Gog, the land of Magog, the chief prince of Meshech and Tubal, and prophesy against him, And say, Thus saith the Lord God; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal.” This chosen text from the opening verses of Ezekiel chapter 38 serves as the foundation for our exposition of the battle of Gog and Magog. The prophecy spans Ezekiel 38 and 39, two chapters that form a unified oracle delivered by the prophet during the Babylonian exile. Ezekiel, whose name means “God strengthens,” was a priest carried into captivity in 597 B.C. alongside King Jehoiachin. His ministry, spanning roughly 593 to 571 B.C., addressed both the judgment upon Judah and the future restoration of God's people.    In these chapters, the Lord shifts from messages of immediate hope and restoration (as seen in Ezekiel 36–37) to a dramatic foretelling of an end-times invasion that will demonstrate His sovereign power over the nations.    The prophecy is set explicitly “in the latter years” and “latter days” (Ezekiel 38:8, 16), pointing to a future period when Israel has been regathered to her land.   By historical geography and biblical genealogy, we understand and believe Gog to be the leader of Russia and Magog as the country itself—Russia. This aligns with a careful reading of the ancient names in light of biblical genealogy, historical geography, and etymological connections preserved in early sources.    The prophecy is not vague symbolism but a specific geopolitical forecast involving a northern power and its allies descending upon a restored Israel.  The structure of the prophecy unfolds in clear stages. Here are the pertinent details presented as bullet points in the order they appear in the biblical text, each accompanied by its primary scripture reference: The divine summons to prophesy against Gog of Magog: The Lord commands Ezekiel to set his face against “Gog, the land of Magog, the chief prince of Meshech and Tubal” and to declare God's opposition (Ezekiel 38:1-3).   God's sovereign control over the invasion force: The Lord declares He will “turn thee back, and put hooks into thy jaws,” drawing forth Gog and his vast army of horses, horsemen, and fully armed troops (Ezekiel 38:4).   The composition of the multinational coalition: Persia, Ethiopia, and Libya join with shield and helmet; Gomer and the house of Togarmah from the north quarters come with all their bands, along with “many people” (Ezekiel 38:5-6).   • The command to prepare for battle: Gog and his company are told to be prepared and to act as a guard for the assembled forces (Ezekiel 38:7). The precise timing of the invasion: “After many days thou shalt be visited: in the latter years thou shalt come into the land that is brought back from the sword, and is gathered out of many people, against the mountains of Israel, which have been always waste: but it is brought forth out of the nations, and they shall dwell safely all of them” (Ezekiel 38:8).   The nature and scale of the assault: The invaders ascend “like a storm” and cover the land “like a cloud,” with Gog and all his bands and many people (Ezekiel 38:9).   The evil thought that motivates the attack: At that time, thoughts will arise in Gog's mind: “I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates, To take a spoil, and to take a prey…” (Ezekiel 38:10-12).   • The inquiry of observing nations: Sheba, Dedan, and the merchants of Tarshish with their young lions question the invaders' intent to seize spoil, silver, gold, cattle, and goods (Ezekiel 38:13). The confirmation of Israel's security at the time of attack: When God's people Israel dwell safely, Gog will know it (Ezekiel 38:14).   The geographic origin and military character of the force: Gog comes “from thy place out of the north parts,” with many people riding upon horses—a great company and a mighty army (Ezekiel 38:15).   • The divine purpose behind the invasion: God Himself brings Gog against His land so that “the heathen may know me, when I shall be sanctified in thee, O Gog, before their eyes” (Ezekiel 38:16). The ancient prophetic witness: God asks whether Gog is the one spoken of “in old time by my servants the prophets of Israel” (Ezekiel 38:17).   The unleashing of divine fury: When Gog comes against the land of Israel, God's fury rises; a great shaking occurs in the land (Ezekiel 38:18-19).   • The cosmic and terrestrial convulsions: All creatures shake at God's presence; mountains are thrown down, steep places fall, and every wall collapses (Ezekiel 38:20). Internal chaos and supernatural judgments: God calls for a sword against Gog throughout the mountains; every man's sword turns against his brother; pestilence, blood, overflowing rain, great hailstones, fire, and brimstone fall upon the invaders (Ezekiel 38:21-22).   The magnification of God's name: Through these acts, God magnifies and sanctifies Himself so that many nations know “that I am the Lord” (Ezekiel 38:23).     Turning to Ezekiel 39, the prophecy continues without break, detailing the complete destruction and its aftermath:   The repeated address and partial decimation: God again declares Himself against Gog and will turn him back, leaving only a sixth part, bringing him upon the mountains of Israel (Ezekiel 39:1-2).   The disarmament and slaughter of the army: God smites the bow from Gog's left hand and causes arrows to fall from his right; Gog and all his bands fall upon the mountains of Israel and are given to ravenous birds and beasts (Ezekiel 39:3-5).   Fire sent upon Magog and the isles: God sends fire on Magog and those dwelling carelessly in the isles (Ezekiel 39:6).   The sanctification of God's holy name in Israel: The Lord makes His name known in the midst of Israel and prevents further pollution; the heathen know He is “the Holy One in Israel” (Ezekiel 39:7).   The declaration that the day has come: “Behold, it is come, and it is done, saith the Lord God; this is the day whereof I have spoken” (Ezekiel 39:8).     The seven-year burning of weapons: Israel's inhabitants burn the shields, bucklers, bows, arrows, handstaves, and spears for seven years, using no wood from field or forest (Ezekiel 39:9-10).   The burial of the multitude: Gog and his multitude receive a place of graves in Israel—the valley of the passengers east of the sea, called the valley of Hamon-gog; it stops the noses of passersby (Ezekiel 39:11).   The seven-month cleansing process: The house of Israel buries them for seven months to cleanse the land; all the people participate, and men are employed continually to search and bury remains; a city is named Hamonah (Ezekiel 39:12-16).   The call to the great sacrificial feast: God commands every fowl and beast to assemble for a great sacrifice upon the mountains of Israel, to eat the flesh and drink the blood of the mighty, princes, rams, lambs, goats, bullocks, horses, chariots, and mighty men (Ezekiel 39:17-20).   The global recognition of God's glory: Through this judgment, God sets His glory among the heathen; the house of Israel knows He is the Lord their God from that day forward (Ezekiel 39:21-22).   The explanation to the nations: The heathen learn that Israel went into captivity for their iniquity, but God now hides His face no longer and pours out His Spirit upon the house of Israel (Ezekiel 39:23-29).     This ordered sequence reveals a meticulously orchestrated drama in which human aggression serves divine purpose. Let us now develop these details more fully, verse by verse and concept by concept, so that the exposition remains clear yet grounded in scholarly observation.   The opening command in Ezekiel 38:1-3 is striking in its directness. The Hebrew phrase “set thy face against” (sim paneyka) is a technical prophetic expression used elsewhere in Ezekiel to denote focused opposition (see Ezekiel 4:3; 6:2).    Gog is not merely a title but the personal name of the leader; Magog is the land—identified here as Russia. Scholarly support for this draws first from Genesis 10:2, where Magog appears in the Table of Nations as a son of Japheth.      The first-century Jewish historian Flavius Josephus explicitly links the descendants of Magog to the Scythians, a fierce nomadic people inhabiting the region north of the Black Sea and Caucasus Mountains—the very territory that became southern Russia.    Early Greek writers such as Hesiod (7th century B.C.) made the same identification. The phrase “chief prince of Meshech and Tubal” further specifies the geographic origin.    The Hebrew “nasi rosh” is best rendered “prince of Rosh,” where “Rosh” is widely understood by many expositors as an ancient designation for the people who later became known as Russians (the name “Rus” appearing in 10th-century sources). Meshech and Tubal, also Japhethite descendants, are associated with regions that later developed into areas around Moscow and Tobolsk.    Thus, the leader Gog emerges from the far northern power of Russia, heading a coalition that includes ancient names now corresponding to modern Iran (Persia), parts of Africa (Ethiopia/Cush and Libya/Put), and northern allies (Gomer and Togarmah, often linked to regions in modern Turkey).     God's control is absolute: “I will put hooks into thy jaws” (Ezekiel 38:4).    This vivid metaphor, drawn from ancient Assyrian and Egyptian practices of leading captives with hooks through the lip or nose, underscores that even the most powerful ruler moves only at the sovereign direction of the Lord.  The army is described with military precision—horses, horsemen, bucklers, shields, swords—reflecting the cavalry-heavy forces of ancient northern steppe peoples, yet the language accommodates any future mechanized equivalent. The coalition's preparation (Ezekiel 38:7) is ironic; they ready themselves, yet they are merely instruments.   The timing is critical and repeated for emphasis: “in the latter years” and “latter days” (Ezekiel 38:8, 16).    Israel must first be “brought back from the sword” and “gathered out of many people” to dwell “safely” on the mountains once waste (Ezekiel 38:8).    This regathering, described in Ezekiel 36–37 as a national resurrection, has its modern counterpart in the return of the Jewish people to their ancestral land. At that moment of apparent security—unwalled villages, no bars or gates (Ezekiel 38:11)—Gog conceives an “evil thought” of plunder.    The motive is economic and strategic: spoil, prey, cattle, goods, silver, and gold (Ezekiel 38:12-13). Observing merchant nations (Sheba, Dedan, Tarshish) question but do not intervene, highlighting the isolation of the attack.   The invasion route is unmistakable: “out of the north parts” (Ezekiel 38:15; 39:2). In biblical geography, “the north” (tsaphon) frequently denotes the direction of ultimate threat (Jeremiah 1:14; 4:6), and from Israel's perspective, the extreme north aligns precisely with Russia's latitude. The force is massive—“a cloud to cover the land” (Ezekiel 38:9, 16)—emphasizing overwhelming numbers.   Yet the true actor is the Lord Himself. He brings Gog against His land precisely “that the heathen may know me” (Ezekiel 38:16). The prophecy echoes earlier oracles (Ezekiel 38:17), indicating this event fulfills long-standing warnings. When the attack begins, divine fury erupts (Ezekiel 38:18).      The “great shaking” (ra'ash) is both literal earthquake and cosmic upheaval (Ezekiel 38:19-20), reminiscent of theophanies at Sinai and in the prophets. Internal confusion turns the invaders' weapons against themselves (Ezekiel 38:21), while supernatural plagues—pestilence, blood, rain, hailstones, fire, and brimstone—complete the rout (Ezekiel 38:22). The purpose is unambiguous: “Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations” (Ezekiel 38:23).   Chapter 39 intensifies the judgment. Only a sixth part survives the initial onslaught (Ezekiel 39:2). The army falls on Israel's mountains and open field, becoming food for birds and beasts—a reversal of the sacrificial imagery used against Israel earlier in the book (Ezekiel 39:4-5). Fire falls on Magog itself and the “isles” (coastal or distant lands), signaling global repercussions (Ezekiel 39:6). Israel's seven-year burning of weapons (Ezekiel 39:9-10) and seven-month burial operation (Ezekiel 39:11-16) portray the totality of victory and the thorough cleansing of the land. The valley of Hamon-gog (“the multitude of Gog”) and the city Hamonah become monuments to the defeat. The great sacrificial feast (Ezekiel 39:17-20) echoes the language of Isaiah 34 and Revelation 19, portraying the invaders' destruction as a divine banquet for creation.   The theological climax is restoration and recognition. Israel knows the Lord is their God from that day forward (Ezekiel 39:22), and the nations understand the reason for past captivity and the reality of present divine intervention (Ezekiel 39:23-29). The outpouring of the Spirit seals the renewal.   In summary, this prophecy reveals the Lord's absolute sovereignty over history. A Russian-led coalition, drawn irresistibly southward in the latter days against a restored and apparently secure Israel, meets catastrophic judgment on the mountains of Israel. The event is not the final battle of history (that occurs later, after a thousand years, in Revelation 20:7-9), but a distinct pre-millennial demonstration that the God of Israel alone is Lord.    The details—names, geography, timing, motives, and judgments—cohere with remarkable precision when read in their plain, grammatical-historical sense. The prophecy calls every reader to recognize the God who controls nations, judges evil, and restores His people.        It stands as both warning and comfort: no alliance, however vast or northerly, can thwart the purposes of the Almighty.

Jenny och Victoria är helt lyckliga efter att den senaste veckan fått träffa så många rosor. De har blivit påminda om att det är så roligt att podda när man får umgås med de ljuvliga lyssnarna. I veckans avsnitt reder vi ut alla frågor om vårens skönhet, körsbärsträd. Vilka sorter finns det? Och hur ger man körsbärsträdet de allra bästa förutsättningar? Victoria delar med sig av både tips och trix och sin best of-lista. Dessutom blir det raka rör, roslycka och rödtjära. Mejla till oss: rodavitarosenpodden@gmail.com Hosted on Acast. See acast.com/privacy for more information.

What would it have been like to walk the first century streets of Galilee when Jesus was healing the sick and teaching the crowds that love was stronger than hate?The main character is an 18 year old Jewish boy named Daniel bar Jamin. He is fueled by his hate for the Romans who killed his father when he tried to help his uncle escape imprisonment for being unable to pay his taxes. Sadly, his mother grieved herself to death and Leah, his younger sister, overcome by fear, sinks into deep despair.  Daniel retreats to the mountains and joins an outlaw gang run by a ruthless leader named Rosh. Things begin to change for Daniel when Simon the Zealot shows up on the mountain to visit him. He lets Daniel know how things have been at his house, and urges Daniel to at least come visit for a day or two.. That Sabbath, Simon invites him to the temple to hear a Teacher who seems curious. Instead of the Teacher's hometown being proud of Him, they tried to kill him. This, along with the chance of the Teacher being a Zealot, ignites Daniel's curiosity and he agrees to go with Simon.Rosh gave Daniel an assignment for Joel, whom he met earlier on the mountain when Joel and his twin sister, Thacia, went on a mountain holiday. Rosh wanted Joel to go to a large banquet to be attended by both Romans and rich Jews. Joel's mission was to get a list of the names of Jewish leaders who were friendly with Romans. Daniel finds himself slowly disillusioned and let down when Joel is arrested, and Rosh refuses to help get Joel out. Daniel tells Rosh he no longer works for him and leaves. Daniel and some boys plan an ambush to free Joel, but the rescue does not go as planned. This is a roller coaster of a read! Elizabeth George Sphere takes readers back to a turbulent time. We hope you join us along with the boys as we recap this impactful Newbury Winner! Blessings!

Hank Hanegraaff addresses the popular claim that the present conflict in Iran is a direct fulfillment—or foreshadowing—of biblical prophecy. Some modern prophecy pundits suggest that current events point to an “Ezekiel 37 (or 38) scenario,” involving a future alliance between Iran and Russia against Israel.Hank challenges these interpretations by emphasizing the importance of historical and biblical context. He examines Matthew 24, arguing that commonly cited “rapture” passages are misunderstood when removed from their immediate setting—particularly Jesus' reference to judgment in the days of Noah and His prophecy concerning the destruction of Jerusalem in AD 70.Turning to the book of Ezekiel, Hank observes that the prophet lived within the sixth-century BC Babylonian exile, highlighting that Ezekiel's message was directed toward the restoration of Israel following the destruction of Jerusalem and its temple. He warns against projecting these prophecies into the twenty-first century, including speculative claims linking “Rosh” with modern Russia.Throughout the episode, Hank underscores key principles of sound biblical interpretation: the necessity of historical context, the role of typology, and the unity of Scripture. He argues that the Old Testament finds its fulfillment in Christ and that the true temple is not a future structure in Jerusalem, but the living reality of Christ and His Church.Rejecting sensational end-time speculation, Hank affirms the central Christian hope: the return of Christ, the resurrection of the dead, resolution of the problem of sin and Satan, and the renewal of all creation. He concludes by pointing to the vision of the new heaven and new earth in Revelation—a future grounded not in geopolitical prediction, but in the promises of God.(Timestamps below.)0:10 Is the Iran War Biblical Prophecy? — Framing the issue1:10 The “Ezekiel 38 Scenario” Explained — Iran, Russia, and modern prophecy claims2:00 Matthew 24 in Context — “One taken, one left” and the days of Noah—taken in judgment, not rapture4:35 Much Modern Prophecy Speculation Misrepresents the Entire Olivet Discourse4:55 “This Generation” and AD 70 — Jesus' prophecy about Jerusalem's destruction8:15 Why This Matters Now — Influence of Christian leaders on politics and public opinion9:25 Ezekiel in Historical Context — Babylonian exile and 6th-century BC setting13:00 Ezekiel Yearns for the Rebuilding of the Jerusalem Temple within His Near Future.14:15 Not About the 21st Century — Ezekiel isn't predicting modern geopolitics15:00 The Jerusalem Temple Pointed to Jesus—the True Temple15:50 Must Interpret Ezekiel in Light of the New Testament's Teaching18:10 Historical Context of Old Testament Prophecy—renders modern prophecy speculations null and void19:55 “Rosh” is NOT Russia — Critique of a popular prophetic assumption23:30 Significance of Scriptural Synergy24:45 The Lord Jesus Will Return Bodily—to resurrect the dead and resolve the problem of sin and Satan26:40 New Heaven and New Earth28:10 Christ's Resurrection Is Our Guarantee of the New Heaven and New EarthFor further study, see The Apocalypse Code: What the Bible Really Teaches about the End Times and Why It Matters Today https://www.equip.org/product/cri-resources-the-apocalypse-code-find-out-what-the-bible-really-says-about-the-end-times-and-why-it-matters-today-ea0426/See also the many articles on biblical prophecy and eschatology at www.equip.org, including:“Apocalypse When? Why Most End-time Teaching Is Dead Wrong”“Is the pre-tribulational rapture theory biblical?”Making Sense of Ezekiel's Temple VisionHas Ezekiel's Prophecy against Tyre Really Been Fulfilled“Biblical Response to Christian Zionism—Special Print Issue of the CHRISTIAN RESEARCH JOURNAL”Listen to Hank's podcast and follow Hank off the grid where he is joined by some of the brightest minds discussing topics you care about. Get equipped to be a cultural change agent.Archived episodes are on our Website and available at the additional channels listed below.You can help spread the word about Hank Unplugged by giving us a rating and review from the other channels we are listed on.

The Torah specifies all Jewish holidays in the order ofShabbos,Passover,Counting the Omer,Shvous,Rosh haahanh,Yom Kippur,Sukkos,And last day of sukkah -simchas Torah.The Mishnah and Talmud follows this order.However, the Rambam in his code of jewish law changes around this order.Why ?

The Torah specifies all Jewish holidays in the order ofShabbos,Passover,Counting the Omer,Shvous,Rosh haahanh,Yom Kippur,Sukkos,And last day of sukkah -simchas Torah.The Mishnah and Talmud follows this order.However, the Rambam in his code of jewish law changes around this order.Why ?

Podcast Jajam Shlomo (Sally) Zaed Rosh Jodesh Iyar. Jodesh Tov Conferencia

The Shulhan Aruch, the authoritative code of Halacha, begins with the following instruction: "Yitgaber Ka'ari La'amod Ba'boker La'abodat Bor'o" – "One shall strengthen himself like a lion to arise in the morning for the service of his Creator." The fact that this Halacha opens the Shulhan Aruch shows us that waking early in the morning is a fundamental part of our religious responsibilities. In fact, this quality is what impressed Bilam when he attempted to place a curse upon Beneh Yisrael, compelling him to bless them, instead, as he exclaimed, "Hen Am Ke'labi Yakum" – "Behold, a nation that rises like a lion" (Bamidbar 23:24). Rashi explains this as a reference to the way Beneh Yisrael rise in the morning and immediately "pounce" to perform Misvot, putting on Tallit and Tefillin, and praying. Indeed, Rashi (Shemot 19:3) brings from the Midrash that each time Moshe Rabbenu climbed to the top of Mount Sinai, he did so early in the morning – "Kol Aliyotav Be'hashkama Hayu." Some explain this to mean that every spiritual "ascent" requires "Hashkama" – rising early. The path to spiritual greatness begins with waking up early in the morning. Abraham Abinu is likewise described on several occasions as rising early in the morning, because this is how he became great – by beginning his day early. Rav Eliyahu Lopian (1876-1970) was known for rising early every morning. When he was asked about this practice, he said that when he leaves this world, and will stand before the Heavenly Tribunal, he will be judged regarding his compliance with the Shulhan Aruch. He wanted to at least "pass" the first question – whether he complied with the Shulhan Aruch's very first ruling, that one should make an effort to get up early in the morning. If a businessman scheduled an early morning meeting with a prospective customer, and the potential deal was worth a million dollars, there is no question that he would be up at the crack of dawn and arrive early so he could be fully prepared with his sales pitch. The money at stake motivates the businessman to arise early. If we knew that the Misvot we perform each morning are worth many times more than any amount of money, bringing us eternal rewards, we would never think to sleep late. We would eagerly get out of bed and rush to perform the Misvot energetically and enthusiastically, as early as we could. People want to stay in bed and sleep late only if they don't have anything to wake up for. Once we acknowledge the inestimable value and worth of each and every Misva, we realize how much we have to do, and we then excitedly get out of bed early in the morning to get started. Rising early is also a crucial component of our ongoing struggle against the Yeser Ha'ra (evil inclination). The Sha'reh Tefila comments that just as when an army goes out to war, the first battle is the most important one because it sets the tempo and momentum for the rest of the war, our first battle with the Yeser Ha'ra each day similarly sets the tone for the rest of the daily "war" against it. The Yeser Ha'ra tries to convince us to remain in bed, and if we win this struggle and get up early, then we are in a better position to emerge victorious in our subsequent struggles with the Yeser Ha'ra throughout the day. Waking up early, then, helps us overcome all spiritual challenges that we encounter. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites his grandfather, the Hesed Le'Abraham (Rav Abraham Azulai, Hebron, d. 1643), as finding an allusion to this concept in the Gemara's famous teaching, "Ha'ba Le'horgecha, Hashkem Le'horgo" – "He who comes to kill you, arise to kill him." On the simple level, this means that one is allowed to kill a person who seeks to kill him. On a deeper level, however, "He who comes to kill you" refers to the Yeser Ha'ra, which seeks to spiritually kill us by leading us to sin. The Gemara teaches us, "Hashkem Le'horgo" – that we should arise early in the morning in order to defeat the Yeser Ha'ra. The way we eliminate our evil inclination is by waking early. This is alluded to also in G-d's pronouncement to the snake after it lured Adam and Hava to sin in Gan Eden: "Hu Yeshufcha Rosh, Ve'ata Teshufenu Akeb" (Bereshit 3:15). Literally, this means that human beings will kill the snake by stomping on its head, whereas the snake can strike the human being only by biting its foot. Additionally, however, "Hu Yeshufcha Rosh" means that the way we defeat the Yeser Ha'ra – which is symbolized by the snake – is through "Rosh," by waking up at the "head," or beginning, of the day. Conversely, the snake can defeat a person through "Akeb," the "heel," by convincing him to oversleep and get a late start to the day. The Torah says that when Abraham Abinu set out to fulfill the command of Akedat Yishak, he arose early in the morning and saddled his donkey ("Va'yashkem Abraham Ba'boker Va'yahavosh Et Hamoro" – Bereshit 22:3). The word "Hamor" ("donkey") is often interpreted as an allusion to "Homriyut," physicality, the animalistic tendencies within every person. Abraham succeeded in "saddling" and restraining his physical qualities by rising early in the morning. The Midrash comments that this donkey was the same donkey on which Moshe Rabbenu rode when he journeyed from Midyan to Egypt, and Mashiah will ride this same donkey when it arrives to redeem the Jewish People. The deeper meaning of the Midrash is that all great Sadikim – like Moshe Rabbenu and Mashiah – succeed in overcoming their physical tendencies by rising early in the morning, like Abraham Abinu did. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayishlah, writes that the first half of the night – from nightfall to midnight – is called "Layil," whereas the period from midnight until sunrise is called "Layla" – the word "Layil" with the letter Heh added. This letter Heh signifies a higher level, indicating that this is a time of great spiritual potential. Accordingly, the Ben Ish Hai writes, the great Sadikim would go to sleep right at nightfall and then rise at Hasot to learn Torah until the early morning. The Ben Ish Hai notes that the letters of the word "Layla" (Lamed, Yod, Lamed, Heh) are the first letters of the words "Ha'ba Le'horgecha Yashkim Le'horgo" – alluding to the aforementioned teaching that the way we defeat and eliminate the Yeser Ha'ra is by rising early, and being awake during the "Layla," the second part of the night. Although nowadays we are not able to keep to this schedule, nevertheless, this demonstrates for us the importance of rising early in the morning. The Sages teach, "Kol Hat'halot Kashot" – "All beginnings are difficult," which means simply that any new undertaking is difficult at the outset, when a person gets started. However, Rav Haim Palachi (Turkey, 1788-1868) explained that this refers to the morning, the beginning of the day. Getting out of bed in the morning is difficult, but this is a challenge we must all work to overcome. Another reason to start the day early is that whenever we begin something new, it is critically important to start strong, as this builds a sturdy foundation for the rest of the undertaking. If the foundation of a structure is done improperly, the rest of the building will not be safe. Likewise, the beginning of any new project must be strong and sturdy for it to succeed. The Jewish Nation has succeeded because we are built on the strong foundation of our Abot (patriarchs) and Imahot (matriarchs), righteous men and women who laid the spiritual groundwork for Am Yisrael. This is true also of a new day – the stronger we start our day, the more likely we are to have an accomplished and successful day. We find numerous examples of this concept in our sources. Elisha Ben Abuya was an outstanding scholar, a Tanna, and the mentor of the great Rabbi Meir, but he ultimately lost his way and became a heretic, committing grievous sins such as desecrating Shabbat and even Yom Kippur. Different stories are told to explain how and why Elisha Ben Abuya abandoned the path of Torah observance. One story, told in the Talmud Yerushalmi, is that when he was a young child, his father showed him the great Sages of Israel, how their Torah study brought the fire of the Shechina into the home, and he said, "If you learn Torah, you can do amazing things like these Rabbis!" Since as a youngster Elisha was taught the message that he should learn Torah for self-serving motives, and not out of a sincere desire to serve Hashem, his educational foundations were shaky, and this allowed him to be led astray as an adult. Likewise, the Midrash comments that Noah was sharply reprimanded for planting a vineyard right after exiting the ark following the flood. As he set out to rebuild the earth, he should have begun with something more significant and meaningful than producing wine. The process was started on the wrong foot, as it were, on faulty foundations, and so Noah was criticized. This idea has also been developed in the context of the Hanukah story. As we know, the Gemara tells that the Hashmonaim, after driving the Greeks from Jerusalem, found only a small jug of pure oil with which to kindle the Menorah in the Bet Ha'mikdash, and this small quantity of oil miraculously sufficed for eight nights. The Peneh Yehoshua (Rav Yaakob Yehoshua Falk, Germany, 1680-1756) raises the question of why the Hashmonaim did not rely on the Halacha which permits performing the service in the Mikdash in a state of impurity if the entire nation is in such a state ("Tum'a Hutra Be'sibur"). After the Greeks had defiled the Bet Ha'mikdash, this leniency was certainly relevant and applicable, seemingly obviating the need to use specifically pure oil. The Peneh Yehoshua answered that the Hashmonaim did not wish to rely on Halachic leniencies as they inaugurated the Bet Ha'mikdash anew. They were now beginning a new chapter, restoring the service in the Bet Ha'mikdash after many years during which it could not be performed, and so they found it necessary to perform the service at the very highest standards, in order to set the tone for the years to come. They therefore refused to rely on the leniency of kindling the Menorah with impure oil. King Shlomo teaches in Kohelet (2:14), "He'hacham Enav Be'rosho" – "The wise man, his eyes are upon his head." The plain meaning of this verse is that a wise person looks at the potential outcome of his actions, and assesses potential risks before acting. Additionally, however, this verse has been understood to mean that a wise person focuses on the "head," on the beginning of his day, to ensure to start the day the right way, as this impacts the rest of the day. It is told that when Rav Shmuel Salant (1816-1909), the renowned Rabbi of Jerusalem, grew old, he decided to bring a Rabbi from Europe to assume his position, and the Rabbi chosen was the Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905). Immediately upon the Aderet's arrival, Rav Salant brought him to officiate at a wedding to show the community their new leader. The Aderet was weary from the long, grueling trip, and so when the time came to recite the Beracha over the wine under the Huppa, he mistakenly recited "She'ha'kol" instead of "Ha'gefen." He immediately corrected himself, and recited "Ha'gefen." Afterward, people spoke about the Aderet with disdain, charging that he was ignorant of Halacha. It is well-known that although the proper blessing over wine is, of course, "Ha'gefen," one who mistakenly recited "She'ha'kol" over wine has fulfilled his obligation and does not then recite "Ha'gefen." There were those who claimed that the Aderet was unfit to serve as a Rabbinic leader, as he was unfamiliar with this simple Halacha. The Aderet explained that he certainly knew this Halacha, but he nevertheless recited "Ha'gefen" because he was reciting the blessing over the wine not only for himself, but also on behalf of the Hatan (groom), who was standing under the Huppa with his bride, prepared to begin their new life together. This new beginning, the Aderet explained, could not be built on a shaky foundation, using Halachic leniencies. It was important for the proper Beracha to be recited, even if the wrong Beracha would normally suffice after the fact, so that the marriage would begin on a strong foundation. While as a practical matter, one could question this line of reasoning, the basic concept is an important one – whenever we start something new, we must strive to begin as strongly as possible. We must therefore try hard to begin each day the right way, by waking early in the morning with energy and enthusiasm, ready to serve our Creator.

Welcome to another one of our Bible Studies! Today we'll be considering the day of Rosh HaShanah. YouTube Channel: https://www.youtube.com/channel/UCfcZWAqrGOqUGZv7HHWjwyQ Website: www.messianics.us Bet Yeshurun Assembly, Berkley, Michigan, Oakland County. PayPal donations can be securely made at the bottom of the main page of our website: https://messianics.us

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Send us a text if you want to be on the Podcast & explain why!Pickleball elbow can sneak up on you fast, then hang around for months and make every grip, lift, or backhand feel like a mistake. We sit down with Dr. Rosh from The Prehab Guys to get precise about what's actually happening with lateral elbow pain, how to test it confidently, and why “tendonitis” isn't the best label for most cases of tennis elbow and pickleball elbow.https://pro.theprehabguys.com/checkout/annual-access?coupon=SHOWUP COUPON CODE SHOWUPWe walk through the practical diagnosis process you can use right away: palpation at the lateral epicondyle, Cozen's test, pain-free grip strength, and the wrist extensor stretch that actually targets the tissue by adding forearm pronation. Then we zoom out to the common traps that keep people stuck, including workload spikes, returning to racquet sports too quickly, and technique that turns the forearm into the main power source. We also cover when lateral elbow symptoms may be coming from somewhere else, including cervical radiculopathy or radial nerve irritation, so you know when to refer out instead of guessing.On the treatment side, we map out a clear rehab strategy built around education, unloading, reloading, and prevention, with starter isometrics, progressions toward isotonics, and smart ways to use soft tissue work, flossing, and bracing as symptom tools rather than “the cure.” We also get honest about injections: why cortisone can feel great short term yet backfire over a 6 to 12 month tendinopathy timeline, and what the current evidence says about PRP and other orthobiologics. If you're a trainer, you'll also hear how to build trust, reduce fear, and use a movement library to support clients between sessions.Subscribe for more evidence-based coaching conversations, share this with a friend dealing with elbow pain, and leave a five-star review if it helped. What movement or sport flares your elbow up the most?Perfect for:Pickleball players of all levelsActive adults and recreational athletesCoaches and trainersAnyone wanting to move better and avoid injuriesElbow pain and elbow injuriesWant to become a SUCCESSFUL personal trainer? SUF-CPT is the FASTEST growing personal training certification in the world! Want to ask us a question? Email info@showupfitness.com with the subject line PODCAST QUESTION to get your question answered live on the show! Website: https://www.showupfitness.com/Become a Successful Personal Trainer Book Vol. 2 (Amazon): https://a.co/d/1aoRnqANASM / ACE / ISSA study guide: https://www.showupfitness.com

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Ten men form a Minyan only if they are all assembled in the same room. If the ten are interspersed among two rooms, then even if there is no door between the two adjoining rooms, and they can all see each other, they do not form a Minyan. (However, if ten men are situated together in one room, then others who are situated in the adjoining room are considered to pray with a Minyan.) The Tur (Rabbenu Yaakob Ben Asher, 1269-1340) cites his father, the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), as making an interesting exception to this rule. He asserts that if five men are in one room, and five others are in an adjoining room, they combine to form a Minyan if the Hazzan stands in the doorway between the two rooms. As long as all ten men can see the Hazzan – even if they cannot see each other – they are considered a Minyan, as the Hazzan in this case combines them together. Several Poskim extended this Halacha to apply in a case where nine people are in a room, and the Hazzan stands in the entranceway to the room. Normally, a man who stands in the doorway cannot be counted toward the Minyan together with those inside the room. However, if it is the Hazzan standing in the doorway, then, according to this opinion, he combines with nine men inside to form a Minyan. This view is advanced by Rabbi Akiva Eger (1761-1837), who argued that if a Hazzan standing in a doorway between two rooms can combine the men in the two rooms to form a Minyan, then certainly he himself can combine with the nine men of the room when he stands in the doorway. This is the view also of the Perisha (Rav Yehoshua Falk, d. 1614). By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792) argued that the Rosh's ruling cannot be extended to the case of a Hazzan standing in the doorway with nine men in the room. The Mishna Berura accepts the lenient ruling of Rabbi Akiva Eger and the Perisha. This is the conclusion also of Hacham David Yosef, in Halacha Berura, who noted that different views exist regarding the status of a person standing in a doorway. Although Halacha follows the opinion that he cannot be counted together with the people standing in the room, nevertheless, the opposing view creates a "Sefek Sefeka" – a situation where two Halachic uncertainties are at play. To begin with, there are those who allow counting a person standing in the doorway, and even according to the stringent opinion, some Poskim allow counting him if he is the Hazzan. Hence, we can rely on this leniency, and allow nine men to form a Minyan with a tenth man in the doorway if that tenth man is the Hazzan. Summary: If ten men are together in two adjoining rooms, with some in one room and some in the other, they do not form a Minyan, unless the Hazzan stands in the doorway connecting the two rooms, and everyone in both rooms can see him. Similarly, if nine men are in a room and a tenth man is in the doorway, the tenth man can be counted if he is the Hazzan.