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The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.

The first day of Adar can fall on either Shabbat, Monday, Wednesday or Friday; these are the only days of the week on which the first of Adar can occur. These four days are represented by the acrostic "Zabdu," which consists of the letters Zayin (referring to Shabbat), Bet (referring to Monday), Dalet (referring to Wednesday) and Vav (referring to Friday). This year (5785/2025), of course, the first of Adar falls on Friday. Our Hachamim teach us that the twelve months correspond to the twelve possible configurations of the divine Name of "Havaya." This Name has four letters, which can be arranged in twelve different sequences. Each of the months is under the influence of one such configuration. The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that when one recites the middle Beracha of the Amida of Musaf on Rosh Hodesh – the Beracha that concludes, "Baruch Ata Hashem Mekadesh Yisrael Ve'Rasheh Hodashim" – he should have in mind the configuration that corresponds to that month. The configuration of the month of Adar is Heh-Heh, followed by Yod-Vav. This sequence is alluded to in Yaakob's blessing to his son Yehuda before his death, in which he says, "Oseri La'gefen Iro Ve'la'soreka Beni Atono" (Bereshit 49:11). The final letters of the words "Iro Ve'la'soreka Beni Atono" are "Heh," "Heh," "Yod," "Vav," alluding to the configuration of God's Name that corresponds to the month of Adar. One should have this configuration in mind when reciting the middle Beracha of the Amida of Musaf on Rosh Hodesh Adar. This Kavana (intention) is especially significant. The Hachamim teach us that the two Heh letters in the divine Name represent the attribute of "Din" (judgment), which is the "female" aspect of the Name. The other two letters – Yod and Vav – signify divine Mercy, the "male" aspect. When a month's configuration begins with the two Heh letters, that month is, in its purest form, under the influence of "Din." Therefore, the month of Adar, which is under the influence of Heh-Heh Yod-Vav, is, at its core, under the power of divine judgment. However, as we know from the Megila, there is the possibility of "Ve'nahafoch Hu," of reversing the power of harsh judgment to mercy through prayer, repentance, fasting and charity. Even though the essence of Adar is under the influence of "Din," it is within our power to reverse the influence to that of divine compassion. This concept is alluded to in Megilat Ester, in the seemingly peculiar decree proposed by Memuchan, an advisor of King Ahashverosh. After Vashti disobeyed the king, Memuchan – who, according to one view in the Gemara, was the prophet Daniel – suggested that the king issue a decree that all husbands in the empire should assert authority in their homes: "Lihiyot Kol Ish Sorer Be'beto" (Ester 1:22). It is possible that Daniel saw through his prophetic vision that the attribute of "Din," which is the "female" aspect of the divine Name, was gaining strength and posed a threat to the Jewish people. He sought to reverse this dangerous situation by requiring the husbands, the males, to assert their authority, thus bolstering the power of the "male" aspect of the Name, the attribute of kindness and compassion. Sure enough, his efforts were successful and the harsh judgment of Adar was transformed into mercy for the Jewish people. Thus, although the month of Adar is represented by a configuration beginning with Heh-Heh, and should therefore be a month of judgment, we are able to transform the nature of this month and bring upon ourselves divine compassion through our repentance and good deeds.

King David proclaims in Tehillim (17:15), "Ani Be'sedek Eheze Fanecha" – "I shall behold Your countenance in righteousness." The Gemara in Masechet Baba Batra (10) explains this verse as revealing a fundamental precept relevant to Sedaka (charity) – that whoever involves himself in charity earns the privilege of beholding the Divine Presence. King David here teaches us that "Be'sedek," through the great merit of Sedaka, "Eheze Fanecha" – one is rewarded with the privilege of beholding a revelation of Hashem. This concept is seen in other sources, as well. Parashat Vayera begins by telling us that Hashem revealed Himself to Abraham Abinu: "Vayera Elav Hashem." The Sages explain that G-d came to Abraham to perform "Bikur Holim" (visiting the sick), as Abraham was recovering from the painful procedure of circumcision. Of course, Hashem does not visit every ailing righteous person. Why, then, did He appear to Abraham Abinu at this time? The answer is provided in the continuation of the verse, which tells us that Abraham was sitting outside his tent, in the heat of the day, looking for wayfarers in need of hospitality. As Abraham made a special effort to involve himself in Hesed (kindness), he was worthy of beholding a revelation of G-d. This can be seen also in the Misva of Aliya Le'regel, which requires making a pilgrimage to the Bet Ha'mikdash every Pesah, Shabuot and Sukkot with special sacrifices. The Torah commands that on these three occasions, "Year'eh Kol Zechurcha" ("all your males shall be seen" by G-d), and the Gemara interprets the word "Yera'eh" to mean not only that we are seen by Hashem on these occasions, but also that we see Him. (The word "Yera'eh" can be read as "Yir'eh" – "will see.") However, the Torah adds, "Lo Yera'u Fanai Rekam" – we cannot come to the Bet Ha'mikdash on the festivals "emptyhanded." In order to behold the Shechina (Divine Presence), we must offer sacrifices. We earn the great privilege of seeing G-d's presence only by giving. For this reason, the Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that nowadays, when we do not have the Bet Ha'mikdash, we must give charity before every Yom Tob. Just as we needed to bring sacrifices in the Bet Ha'mikdash to behold the Shechina on the holidays, nowadays we must give charity in order to have this special privilege. The Ba'al Shem Tob (1698-1760) taught that the Shechina descends upon a person when he gives charity because the Divine Name is symbolically formed through the act of giving. The small coin, or bill, which one gives represents the first letter of Hashem's Name, the letter "Yod." One takes the coin or bill in his hand, which has five fingers, and thus corresponds to the letter "Heh" (which has the numerical value of 5). The outstretched arm as one gives the money represents the tall, straight letter "Vav," and the needy person's hand which receives the charity symbolizes the final letter "Heh," thus spelling the Name of "Havaya" ("Yod"-"Heh"-"Vav"-"Heh"'). Therefore, by giving charity, we bring Hashem's presence. In light of this teaching, the Kabbalists instruct that if one is placing Sedaka money in a charity box, instead of giving it directly to a needy individual, he should first transfer the money from one hand to the other. If one is placing the money into a box, there is no final "Heh," as the recipient does not receive the money directly from the donor. Therefore, in order to form the final letter, one should move the money from one hand to the other and then place it in a box. This practice is alluded to in the verse which commands giving charity, "Naton Titen" ("you shall surely give" – Debarim 15:10). The phrase "Naton Titen" alludes to two acts of giving – moving the charity money from hand to the next, and then placing it in the Sedaka box. Moreover, the Kabbalists teach that in order to create the Name, one must initiate the process of giving. If one waits for the needy individual to come and outstretch his arm, requesting assistance, then the sequence of the letters is distorted. The Name must begin with the letter "Yod," which, as mentioned, corresponds to the money which one gives. Therefore, one must not wait for the person in need to come and ask for help, and should instead approach the poor person and outstretch his arm with the donation, in order to spell the Name the right way. This is alluded to in the aforementioned verse in Tehillim, in which David says, "Ani Be'sedek" – "I, through charity," referring to his initiating the donation of charity. The verse continues, "Esbe'a Be'hakitz Temunatecha" (literally, "I shall be satiated by Your image when I awaken"), which can be understood to mean that if we must be "awakened" by a needy person asking for help, rather than initiating the donation, then we see only "Temunatecha" – a vague image. If we give only after we are approached, then we form the Name, but the letters are jumbled, so we do not behold Hashem clearly. It is only when "Ani Be'sedek," when we initiate the giving of charity, that "Ehezeh Panecha," we see Hashem's countenance clearly. This verse also teaches us another vitally important concept relevant to charity. The Gemara tells that Rabbi Eliezer would make a point of giving charity before prayer, based on this verse in Tehillim – "Ani Be'sedek Eheze Fanecha," which could be read to mean that David came to "see G-d" in prayer after fulfilling the Misva of charity ("Be'sedek"). The great merit of this special Misva helps ensure the prayer's acceptance. Indeed, the Pele Yoetz (Rav Eliezer Papo, 1785-1828) writes that synagogues should place a charity box near the entrance so that everyone can give money to charity immediately upon entering. Even if not, one should try to at least set money aside for charity before each prayer, and this will help the prayer achieve the desired result. This concept may be explained in light of the Arizal's teaching that before one prays, he should declare that he accepts upon himself the Misva of "Ve'ahabta Le're'acha Kamocha" ("You shall love your fellow as yourself"), and proclaim his love for all his fellow Jews. This has been explained based on a parable of two brothers who lived in different countries, one of whom was very wealthy, and the other underprivileged. One day, the underprivileged brother decided to sell the little he had to fund a trip to his wealthy brother, certain that his brother would generously assist him. After the long, grueling journey, the impoverished man came to his brother's home and knocked on the door. "Who are you?" the brother asked. "What do you mean? I'm your brother." "Sorry, I have nothing for you. Good luck." He slammed the door. Sometime later, the wealthy brother went to visit his aging father, whom he had not seen in quite a while. When he arrived, he knocked on the door. The father opened the door and asked, "Who are you?" "Who am I?! I'm your son!" "If you don't recognize your brother as your brother," the father said, "then why should I consider you my son? If you're not his brother, then you're not my son." If we want a loving relationship with our father, then we need to treat our brothers like our brothers. When we pray, we come to G-d as a child coming before his loving father, asking for what we need. In order to do this, we must first affirm our commitment to fulfill the command of "Ve'ahabta Le're'acha Kamocha," to regard all our fellow Jews as our brothers – for only then can we come before G-d and say that we are His children. This is why it is important to give charity before prayer, too. By giving charity, we are showing that we care about our fellow Jews like our brothers. And once we have made it clear that they are all our brothers, we can then stand before Hashem and ask Him to care for us like a loving father.

Considered by Jewish tradition as one of the holy cities of the Land of Israel, Tsfat's alleys and hills welcome visitors to explore the Jewish mystical tradition as it was formulated and taught by a unique circle of 16th-century teachers, philosophers, and visionaries, including ‘The Lion' Rabbi Isaac Luria. The “Wandering Jews” will walk with you through Tsfat and together we will uncover the secrets of a religious approach that continues to be meaningful 500 years after Tsfat's heyday. What is mysticism? And how did a concept drawn from Jewish texts and mystical tomes become a major calling card for Judaism in the late 20th and 21st centuries?Links for Additional Reading:An Introduction to Jewish Mysticism, Michael Howald, Sefaria Kabbalah: An Overview, Joseph Telushkin, Jewish Virtual LibraryThe Mystics of Safed, Dan Cohn-Sherbok, My Jewish LearningFollow us on Facebook, Instagram, and LinkedIn! Hosted on Acast. See acast.com/privacy for more information.

On the first night of Hanukah, we recite three Berachot over the candle lighting: "Le'hadlik Ner Hanukah"; "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh"; "She'hehiyanu." Our community follows the custom to recite as the text of the first Beracha, "Le'hadlik Ner Hanukah." Although the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) maintained that one should recite, "Le'hadlik Ner Shel Hanukah," adding the word "Shel," and some of the prayer books from Halab follow that opinion, our custom is in accordance with the view of the Shulhan Aruch and the Arizal (Rav Yishak Luria of Safed, 1534-1572) to omit the word "Shel" and recite, "Le'hadlik Ner Hanukah." This was also the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The second Beracha, as mentioned, is the blessing of "She'asa Nissim La'abotenu Ba'yamim Ha'hem Ba'zman Ha'zeh," in which we give praise to G-d "who performed miracles for our forefathers, in those days, at this time." The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) explained that the phrase "Ba'yamim Ha'hem Ba'zman Ha'zeh" refers to the two miracles which we celebrate on Hanukah – the victory over the Greeks, and the small amount of oil which burned for eight days. The miracle of the oil occurred on the eight days of Hanukah – starting on the 25th of Kislev – and thus when we speak of the miracles performed "Ba'zman Ha'zeh," during this time, we refer to the miracle of the oil. But when we mention the miracles which occurred "Ba'yamim Ha'hem" – "in those days," we refer to the victory over the Greeks, which took place before the days of Hanukah. If a person forgot to recite the Berachot before lighting the candles, he may recite the Berachot after he began lighting, as long as he still has more candles to light. Even though the strict obligation of Hanukah candles requires the lighting of just a single candle, and the others are lit merely as a "Hiddur" (enhancement of the Misva), nevertheless, since the other candles are part of the Misva, one is not considered to have completed the Misva as long as there are more candles to light. Therefore, even after lighting one candle or several candles, the Berachot can still be recited if there are more candles to light. This is the ruling of Hacham Ovadia Yosef and of the Ben Ish Hai. If one realized his mistake only after lighting all the candles, he can no longer recite the Beracha of "Le'hadlik Ner Hanukah," since the Misva has already been fulfilled. He should, however, recite the Beracha of "She'asa Nissim," which (as we will see later) is relevant even to the viewing of Hanukah candles, and is not linked specifically to the act of kindling. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes (676:4) that one begins reciting "Ha'nerot Halalu" immediately after lighting the first candle. This means that after the first night, "Ha'nerot Halalu" is recited while one kindles the remaining candles. Others Poskim, however, maintain that one should begin reciting this prayer only after he completes the lighting of all the Hanukah candles. The work Derech Eretz, which documents the practices of the Jewish community of Halab (Aleppo, Syria), writes that different practices existed in this regard. It appears that there was no formally accepted custom as to when precisely the recitation of "Ha'nerot Halalu" should begin. Different texts of "Ha'nerot Halalu" exist. According to the Ben Ish Hai, and according to Kabbalistic tradition, it is proper to recite the text which consists of precisely 36 words, which correspond to the 36 candles lit over the course of the eight days of Hanukah (1+2+3+4+5+6+7+8). Some Siddurim have this text, but others do not, and it appears that the community in Halab did not make a point of reciting specifically this text. Regardless, it is preferable to recite this text, in accordance with the teachings of Kabbalah. Incidentally, the Mishna Berura observes that both the word "Ha'nerot" and the word "Halalu" has four letters, and they thus allude to the eight nights of Hanukah. If a person is away from home on one of the nights of Hanukah, and, for whatever reason, he has nobody lighting for him at home, such that he will neither be lighting nor have somebody light for him, he recites the Beracha of "She'asa Nissim" upon seeing Hanukah candles lit by somebody else. This is the ruling of the Shulhan Aruch (Orah Haim 676). If this happens on the first night of Hanukah, then he also recites the Beracha of "She'hehiyanu." However, Hacham Ovadia Yosef and Hacham Bension Abba Shaul (Israel, 1924-1998) note that this requirement to recite a Beracha over seeing the candles applies only if one sees the candles within a half-hour of when they were lit. If a person in this situation saw the candles later, then he does not recite a Beracha, even though he will not be lighting or have anybody lighting for him at home. Summary: The custom in the Syrian Jewish community to recite "Le'hadlik Ner Hanukah" as the first Beracha over the Hanukah candle lighting, as opposed to "Le'hadlik Ner Shel Hanukah." One who forgot to recite the Berachot before lighting, may recite them if he realized his mistake before he completed lighting all the candles. If he realized his mistake only after lighting all the candles, he recites only "She'asa Nissim." Some begin reciting "Ha'nerot Halalu" after lighting the first candle, whereas others wait until all the candles are lit. It is preferable to recite the text of "Ha'nerot Halalu" which consists of 36 words. One who is away from home on a night of Hanukah and will neither be lighting nor have somebody light for him, recites the Beracha of "She'asa Nissim" (and, on the first night, "She'hehiyanu") if he sees Hanukah candles within a half-hour of their having been lit.

Was 1929 a harbinger of October 7th, 2023? August 23rd, 1929, nearly 100 years ago, marks the day of what is referred to in history as the 1929 Arab Riots: a wave of pogroms waged against the Jews living in British Mandatory Palestine. These pogroms began in Jerusalem and quickly spread to other cities and towns, including Hebron, Safed, Jaffa, and Haifa. The riots had largely subsided by August 29th, after 113 Jews were murdered.  Just a few months ago, we at Call me Back released a special series of episodes wherein we spoke with thought leaders about the lasting impact of October 7th on Israelis, on Jews, and on the geopolitics of the Middle East and beyond. (Watch the special series here on our YouTube channel: https://www.youtube.com/playlist?list=PLiYCxMRIBxFoxg8e8Efe0Rz5DZv7VXQeQ) Today, we examine the 1929 Arab Riots taking a broad view at how they shaped the following 100 years.  Our guest is Yardena Schwartz, author of the recently published book: “Holy War: The 1929 Massacre in Palestine That Ignited the Arab-Israeli Conflict” - a meticulously researched work that examines the 1929 Hebron massacre, where nearly 70 Jewish residents were killed by their Arab neighbors and friends, and that explores its impact on the Arab-Israeli conflict.  Yardena Schwartz is an award-winning journalist, an  Emmy-nominated producer, and author of “Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab-Israeli Conflict.” Her reporting from four continents has been published in dozens of publications, including the New York Times, New York Review of Books, Wall Street Journal, The Economist, Time, National Geographic, Rolling Stone, and Foreign Policy. She has also worked at NBC News, and she reported from Israel for 10 years.  Yardena's newly released book, “Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab-Israeli conflict”: https://www.amazon.com/Ghosts-Holy-War-Palestine-Arab-Israeli/dp/145494921X Pre-order the audiobook here: https://tinyurl.com/hwphyrp4 Video on the seven American hostages held in Gaza: http://pic.x.com/pkUKmtYrQW

The Shulhan Aruch (Orah Haim 182) writes that Birkat Ha'mazon is Halachically equivalent to the Amida prayer, the only difference being that the Amida is reciting standing, and Birkat Ha'mazon is recited sitting. And thus, as the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules, one should not interrupt Birkat Ha'mazon to answer "Amen" to a Beracha, or even to respond to Kaddish, Kedusha or Barechu. However, the Ben Ish Hai adds that if one hears a congregation reciting "Modim" as he recites Birkat Ha'mazon, he should silently nod his head as the congregation bows. If he hears Kaddish, he may silently listen, but he should not answer. The Ben Ish Hai writes that these laws apply from the beginning of Birkat Ha'mazon through the end of the fourth Beracha. After the four Beracha, during the "Ha'rahaman" section, one should remain seated and recite the text with proper concentration through the very end of Birkat Ha'mazon, but one may answer "Amen" and respond to Kaddish, Kedusha and Barechu while reciting the "Ha'rahaman" section. (Technically speaking, one may converse in Torah matters during the "Ha'rahaman" section, but this should not be done in front of ignorant people who might then conclude that speaking is allowed during Birkat Ha'mazon.) The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that ideally, one should recite Birkat Ha'mazon with his eyes closed, and with his right hand over his left hand with the thumbs tucked in the hands. Of course, if one does not know Birkat Ha'mazon by heart, then he should read it from a Siddur, and hold the Siddur if necessary. And, if one recites Birkat Ha'mazon over a cup of wine, he should hold the cup and look at it during Birkat Ha'mazon. One must sit during Birkat Ha'mazon; it should not be recited while standing or while reclining. The Shulhan Aruch brings opinions that the Beracha of Me'en Shalosh should likewise be recited while sitting, and this is also the opinion of the Ben Ish Hai and of Hacham Ovadia Yosef, in Yabia Omer (vol. 1, Orah Haim 11:14). Numerous books emphasize the great importance of reciting Birkat Ha'mazon with concentration. The Kav Ha'yashar (Rabbi Zvi Hirsch Kaidanover, 1648-1712) writes that one who recites Birkat Ha'mazon with concentration will earn the privilege of hearing King David recite Birkat Ha'mazon at the meal of the Sadikim. And the Arizal, in Sha'ar Ha'misvot (listen to audio recording for precise citation), writes that one who recites Birkat Ha'mazon with concentration receives his livelihood joyfully and comfortably. Summary: While reciting the four Berachot of Birkat Ha'mazon, one may not make any interruptions, even to answer "Amen" or to respond to Kaddish, Kedusha or Barechu. During the "Ha'rahaman" section, one may interrupt for these responses. Birkat Ha'mazon should be recited sitting and with concentration, and one who does not need a Siddur and is not holding a cup of wine during Birkat Ha'mazon should recite the text with his eyes closed and with his right hand over his left hand, and the thumbs tucked into the hands.

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The Misva of Lulab applies specifically during the day; one does not fulfill the obligation if he takes the Lulab at night. The Torah speaks of taking the four species "on the first day" ("Ba'yom Ha'rishon" – Vayikra 23:40), indicating that the Misva must be fulfilled specifically during the daytime hours. The earliest time for taking the Lulab and Etrog in the morning is Netz Ha'hama, or sunrise. Nevertheless, one who took the Lulab and Etrog before sunrise has fulfilled his obligation, provided that he did so after the point of Amud Ha'shahar (daybreak, when the sun's rays first appear on the eastern horizon). While this is the commonly accepted Halacha, the Sha'ar Ha'kavanot records the practice of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to take the four species specifically before sunrise (though after Amud Ha'shahar), and in the Sukka. The Arizal's practice is novel not only in that he performed the Misva before sunrise, but also in that he performed the Misva before the morning prayer service. Seemingly, as Hacham Ovadia Yosef notes, the principle of "Tadir Ve'she'eno Tadir, Tadir Kodem," which means that a more frequent Misva should be performed before a less frequent Misva, should require praying before taking the Lulab. Presumably, the Arizal had valid reasons for taking the Lulab and Etrog before sunrise. Those who follow the Arizal's customs should take the four species in the Sukka before sunrise, but for everyone else, the Misva should not be performed until after sunrise. It is proper, however, to follow the Arizal's custom of taking the Lulab and Etrog in the Sukka before the morning prayer service – either in one's own Sukka, before he comes to the synagogue, or in the synagogue's Sukka, before praying. Must one recite the Birkot Ha'shahar (morning blessings) before taking the Lulab and Etrog in the morning? It is clear that one must wash his hands before performing the Misva of Lulab, in order to remove the Tum'a (impurity) from his hands. Thus, one must certainly wash and recite the Beracha of "Al Netilat Yadayim" before taking the Lulab and Etrog. A slightly more complicated question arises concerning the recitation of Birkat Ha'Torah before taking the four species. Halacha forbids studying Torah before reciting Birkat Ha'Torah in the morning. But is it permissible to perform a Misva, such as the four species, before reciting Birkat Ha'Torah? The Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 47 (Se'if Katan 7), rules that it is permissible to perform a Misva before reciting Birkat Ha'Torah. Even though a person thinks in his mind the Halachot relevant to the performance of the Misva, this is permissible before Birkat Ha'Torah because one does not engage in these thoughts for the purpose of Torah learning. In principle, then, it would be permissible to take the Lulab and Etrog before reciting Birkat Ha'Torah in the morning during Sukkot. Practically, however, as Hacham Ovadia Yosef writes in his work Hazon Ovadia – Sukkot (footnote, p. 372), one must recite Birkat Ha'Torah before taking the four species. It is customary to recite before performing this Misva the "Le'shem Yihud" prayer, which contains several verses from Tanach. It is forbidden to recite verses from Tanach before reciting Birkat Ha'Torah, and therefore one should ensure to recite Birkat Ha'Torah before taking the four species in the morning during Sukkot. Thus, while most of the morning Berachot do not need to be recited before one takes the Lulab and Etrog, one should recite "Al Netilat Yadayim" and "Birkat Ha'Torah" before performing this Misva. Summary: The preferred time for performing the Misva of Lulab and Etrog is after sunrise, before the morning prayer service, and it should be done inside a Sukka. Those who follow the customs of the Arizal take the Lulab and Etrog in a Sukka before sunrise. One should wash his hands and recite the Beracha of "Al Netilat Yadayim," and also Birkat Ha'Torah, before taking the Lulab and Etrog in the morning.

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The primary section of the Selihot service is the "Yag Middot," the recitation of G-d's Thirteen Attributes of Mercy, which was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly). The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (581:5; listen to audio recording for precise citation) that it is forbidden to recite the "Yag Middot" without concentrating on the words' meaning. He adds that the words must be recited with fear, awe and trepidation, and with as intense concentration as possible. One should bow when reciting the words "Va'yaabor Hashem Al Panav Vayikra," and then stand straight for the recitation of "Hashem Hashem." The custom in Yeshivat Bet-El was to stand up straight when reciting "Vayikra," and then bow again for "Hashem Hashem." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that when reciting "Hashem Hashem," one should lift himself with his feet, as we do when reciting "Kadosh Kadosh Kadosh" in Nakdishach. One must make a brief pause between the first "Hashem" and the second, as they are separated by a "Pesik" note. The Kaf Ha'haim writes that one who recites them without a brief pause is liable to severe punishment. One should also briefly pause in between the words "Vayikra Be'shem" and "Hashem." One must recite the "Yag Middot" in a loud voice, just as Moshe Rabbenu declared the attributes in a loud voice. There is a debate among the commentators in identifying the thirteen attributes. We accept the view of the Arizal (Rav Yishak Luria of Safed, 1534-1572), who listed the attributes as follows: 1) Kel; 2) Rahum; 3) Hanun; 4) Erech; 5) Apayim; 6) Rab Hesed; 7) Emet; 8) Noser Hesed; 9) La'alafim; 10) Noseh Avon; 11) Va'fesha; 12) Ve'hata'a; 13) Ve'nakeh. It is proper to count the attributes with one's fingers while reciting them. The "Yag Middot" may only be recited together with a Minyan. If one is in the middle of the recitation when the congregation completes it, he may nevertheless continue and complete the recitation, since he had begun to recite the "Yag Middot" together with them. This is the ruling of the Ben Ish Hai (Parashat Ki-Tisa).

When buying Sisit, a person should know what to ask for. Some features are integral to the Misva and some are Humrot-stringencies to enhance the Misva. The Shulhan Aruch clearly states that the strings must be spun L'shma-for the sake of the Misva. Therefore, strings manufactured by non-Jews, even if a Jew oversees the process, are invalid. However, the stages before the spinning, including the "Niputz"-the combing of the wool, do not require L'shma, according to most early authorities. However, the MaHaram M'Rotenberg did require that even the Niputz be done L'shma. Therefore, if possible, one should try to obtain strings that meet the stricter standards of the MaHaram. Such strings are available today in stores for a few extra dollars. There is a controversy whether the Sisit may be spun by machine. Hacham Bension held that such strings are invalid, and therefore one should make an effort to obtain Sisit spun by hand. The next stage in making Sisit is "Shezira"-twisting several thin strings into a single cord of Sisit. If you look closely at your Sisit, you will notice that each string is actually comprised of several thinner strings twisted together. The Rambam holds that Shezira is optional. However, Maran rules in accordance with the majority opinion that Shezira is mandatory, and it must be done L'shma. Minimally, Shezira requires only two threads be twisted into one. However, The Ramah MiPano, as well as the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Noach rule that it is best to have each cord made of eight thinner threads twisted together. This results in a total of 256 individual strings in every Tallit: 8 thin strings comprising each of the eight strings for each of the four corners. This corresponds to a certain mystical intention alluding to the wings of the angels, as elaborated by the Ben Ish Hai. Sometimes the strings that are twisted together become unraveled. Technically, this is not a problem as long as four centimeters remain. In order to prevent this, some have the custom to tie a little knot at the end of each string. This was the practice of the Rabbenu HaAri (Rav Yishak Luria of Safed, 1534-1572), and is cited by the Rama. However, today this is usually not necessary as our strings are generally twisted very tightly and rarely become unraveled. There is a disagreement amongst contemporary Poskim whether one may apply a bit of glue to the tip of the string to prevent it from becoming unraveled. Hacham David, in his Halacha Berura, permits it, whereas Rav Wosner, in his Shebet HaLevi, opposes this, since this was not the traditional practice in previous generations. SUMMARY The ideal Sisit should be combed and spun L'shma and be twisted with 8 thin strings.

“It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens... It comes from somebody being ripped out from their home.” Syrian Jewish Playwright Oren Safdie, son of world-renowned architect Moshe Safdie, who designed Habitat 67 along with much of modern Jerusalem, knows loss, regret, and longing. Oren and his father explore their Syrian heritage and their connection to the Jewish state that has developed since Moshe's father left Aleppo, Syria and moved, in the mid-20th century, to what is modern-day Israel. Oren also knows that being Jewish is about stepping up. Describing his frustrations with modern anti-Israel sentiments and protests that harken back to 1943, Oren is passionately combating anti-Israel propaganda in theater and academia.  Abraham Marcus, Associate Professor Emeritus at University of Texas at Austin, joins the conversation with historical insights into Jewish life in Syria dating back to Roman times. —- Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  Al Fadimem, Bir Demet Yasemen, Fidayda; all by Turku, Nomads of the Silk Road Aleppo Bakkashah  Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Oud Nation”: Publisher: Pond5 Publishing Beta (BMI); Composer: Haygaz Yossoulkanian (BMI), IPI#1001905418 “Arabic (Middle Eastern Music)”: Publisher: Pond5 Publishing Beta (BMI), Composer: Andrei Skliarov, Item ID #152407112 “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862 “Middle Eastern Dawn”: Publisher: Victor Romanov, Composer: Victor Romanov; Item ID #202256497 “Ney Flute Melody 01”: Publisher: Ramazan Yuksel; Composer: Ramazan Yuksel; P.R.O. Track: BMI 00712367557 “Uruk”: Publisher: Pond5 Publishing Beta (BMI); Composer: Marcus Bressler; Item ID: 45886699 “Suspense Middle East” Publisher: Victor Romanov, Composer: Victor Romanov; Item ID: 196056047 ___ Episode Transcript: OREN SAFDIE:  I've sort of wanted to shine a light on North American Jews being hypercritical of Israel. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations despite hardship, hostility, and hatred, then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not.  This is The Forgotten Exodus. Today's episode: leaving Aleppo. MANYA: Playwright and screenwriter Oren Safdie has had just about enough of the anti-Israel sentiments on stage and screen. And what irks him the most is when it comes from Jewish artists and celebrities who have never spent time in the Middle East's one and only democracy. Remember film director Jonathan Glazer's speech at the 2024 Academy Awards? JONATHAN GLAZER: Right now, we stand here as men who refute their Jewishness and the Holocaust being hijacked by an occupation which has led to conflict for so many innocent people. Whether the victims of October the … [APPLAUSE] MANYA: Yeah, Oren didn't much appreciate his own Jewishness being hijacked in that moment. Drawing a moral equivalence between the Nazi regime and Israel never really sits well with him. OREN: I do feel like they're very selective in their criticism of Israel. You know, it's very easy to say, ‘Oh, well, they didn't do that. They don't do this.' But it's a complicated situation. And to simplify it, is just to me beyond, especially if you're not somebody who has spent a lot of time in Israel. MANYA: Oren Safdie has penned more than two dozen scripts for stages and screens around the world. His latest film, Lunch Hour, starring Alan Cumming, is filming in Minnesota.  Meanwhile, The Man Who Saved the Internet with A Sunflower, another script he co-wrote, is on the festival circuit. And his latest play Survival of the Unfit, made its North American debut in the Berkshires this summer, is headed to Broadway. And by the way, since an early age, Oren Safdie has spent quite a bit of time in Israel. His father Moshe Safdie is the legendary architect behind much of modern Jerusalem, Ben-Gurion International Airport, and the Yad Vashem Holocaust History Museum.  Oren's grandfather, Leon, emigrated from Syria. OREN: I'm sort of a synthesis of the two main parts that established Israel because my mother came from Poland, escaped the Holocaust. And my father's family came from Syria. So, I'm a half breed.  I've never been asked about my Sephardic side, even though that was really the dominant side that I grew up with. Because my mother's family was quite small. I grew up in Montreal, it was much more in the Syrian tradition for holidays, food, everything like that. My grandfather was from Aleppo, Syria, and my grandmother was from Manchester, England, but originally from Aleppo. Her family came to Manchester, but two generations before, had been from Aleppo. So, they're both Halabi Jews.  MANYA: Halabi refers to a diverse group of Jews from Aleppo, one of the oldest continuously inhabited cities in the world that has gone by several names. The oldest? Haleb.  Halabi Jews include Mizrahi Jews -- the name for Jews who call the Middle East or North Africa home; and Sephardi Jews, who fled to the region after being expelled from Spain in the 15th Century.  Jews are believed to have been in what is now Syria since the time of King David and certainly since early Roman times. ABRAHAM MARCUS: It's a community that starts, as far as we can record, in the Greco-Roman period. And we see the arrival of Islam. So the Jews were really the indigenous people when Arabs arrived. MANYA: Abraham Marcus, born to parents from Aleppo, is an internationally renowned authority on the city. He served as director of the Center for Middle Eastern Studies at the University of Texas at Austin. For the past 16 years, he has been working on a book about the history of Aleppo's Jews that goes well beyond what has been previously published. As part of his research, he examined thousands of documents from the Syrian national archive and the Ottoman archive in Istanbul. He also did extensive fieldwork on the ground in Aleppo, documenting the synagogues, cemeteries, residential districts, and workplaces.  MARCUS: One of the synagogues, the famous ancient synagogue of Aleppo, which dates to the 5th Century, meaning it predates the arrival of Arabs. It is a remarkable structure. Unfortunately, what is left of it now is really a skeleton. MANYA: Abraham is referring to the Great Synagogue or Central Synagogue of Aleppo, which functioned as the main house of worship for the Syrian Jewish community for more than 1,600 years. For 600 of those years, its catacombs safeguarded a medieval manuscript believed to be the oldest, most complete, most accurate text of the Hebrew Bible, known as the Aleppo Codex. The codex was used by Maimonides as a reference for his magnum opus, the Mishneh Torah, or Jewish religious legal code. In the 7th Century, Aleppo was conquered by Arab Muslims and a Great Mosque was built. For the next four centuries, the Byzantine Empire, Crusaders, and various Muslim rulers fought to gain control of Aleppo and the surrounding region. A savage Mongol invasion, a bout of the Black Death and another invasion took its toll on the city, and its Jews.  For most of this time, Muslim rulers treated them as dhimmis, or second-class citizens.  MARCUS: There were restrictions on dress, which were renewed time and again. They could not carry arms. They could not ride horses. MANYA: After half of Spain's Jews converted to Christianity following the pogroms of 1391, the Catholic monarchs issued the Alhambra Decree of 1492 – an edict that expelled any remaining Jews from the Iberian Peninsula to ensure their descendants didn't revert back to Judaism.  As Jews fled, many made their way to parts of the Ottoman Empire. In 1516, Aleppo became part of that empire and emerged as a strategic trading post at the end of the Silk Road, between the Mediterranean Sea and Mesopotamia, or modern-day Iraq. As was the case in other parts of the Ottoman Empire, Jews lived relatively comfortably, serving as merchants and tax collectors.  MARCUS: The policy of the Ottoman Empire was to essentially welcome the Sephardic Jews. The Sultan at the time is reputed to have said, ‘I don't understand the King of Spain. But if he's thinking at all, giving up all this human capital, essentially, we can take it.'  Many of the successful Jews in Aleppo and Damascus–in business, as leaders, as rabbis–were Sephardic Jews. They revived these communities, they brought new blood and new energy to them, a new wealth. MANYA: This was not always the case throughout Ottoman Syria as persecution and pogroms erupted at times.  By the mid-19th Century, Aleppo's Jewish population was slightly smaller than that of Baghdad, by about 2,000. In 1869, the opening of the Suez Canal shifted trade away from the route through Syria. Aleppo lost much of its commercial edge, motivating many Jews to seek opportunity elsewhere. MARCUS: The story of Aleppo is one of a society gradually hemorrhaging, losing people. They went to Beirut, which was a rising star. And Egypt became very attractive. So they went to Alexandria and Cairo. And many of the rabbis from the 1880s began to move to Jerusalem where there were yeshivot that were being set up. And in effect, over the next several decades, essentially the spiritual center of Aleppo's Jews was Jerusalem and no longer Aleppo.  MANYA: Another turning point for Aleppo came in World War I when the Ottoman Empire abandoned its neutral position and sided with the Central Powers–including Bulgaria, Austria-Hungary and Germany.  Many wealthy Jews had acquired foreign nationalities from countries that were not allies. Now considered enemy citizens, they were deported and never came back. In addition, Jews and Christians up to that point could pay a special tax to avoid serving in the army. That privilege ended in 1909. MARCUS: Because of the Balkan Wars, there was a sense that the empire is going to collapse if they don't essentially raise a large force to defend it. And there was a kind of flight that really decimated the community by 1918, when the war ended. MANYA: Besides those two wartime exceptions, Abraham says the departure of Jews from Syria was almost always motivated by the promise of better opportunities. In fact, opportunity might have been what drew the Safdie family to and from Aleppo. MANYA: Originally from Safed, as their name suggests, the Safdie family arrived in Aleppo sometime during the 16th or 17th centuries. By that time, the Jewish community in Safed, one of the Four Holy Cities in Judaism located in modern-day Israel, had transformed it into a lucrative textile center. So lucrative that the sultan of the ruling Ottoman Empire ordered the forced deportation of 1,000 Jewish families to Cyprus to boost that island's economy.  It's not clear if those deportations or the decline that followed pushed the Safdie family north to Aleppo. Most of them stayed for roughly three centuries–through World War One and France's brief rule during the Interwar period. But in 1936, amid the Great Depression, which affected Syria as well, Leon Safdie, the ninth of ten children born to textile merchants, moved to Haifa and set up his own trading business. Importing textiles, woolens, and cottons from England and fabrics from Japan and India.  A year later, he met his wife Rachel who had sailed from Manchester to visit her sister in Jerusalem. She spoke English and a little French. He spoke Arabic and French. They married a month later. OREN: My grandfather lived in Haifa, he was a merchant like many Syrian Jews were. He imported textiles. He freely went between the different countries, you know, there weren't really so many borders. A lot of his people he worked with were Arab, Druze, Christian, Muslim. Before independence, even though there was obviously some tension, being somebody who is a Syrian Jew, who spoke Arabic, who spoke French, he was sort of just one of the region. MANYA: Moshe Safdie was born in 1938. He says the onset of the Second World War created his earliest memories – hosting Australian soldiers in their home for Shabbat and making nightly trips into air raid shelters. Every summer, the family vacationed in the mountain resorts of Lebanon to visit aunts and uncles that had moved from Aleppo to Beirut. Their last visit to Lebanon in the summer of 1947 culminated with all of the aunts, uncles, and cousins piling into three Chrysler limousines and caravanning from Beirut to Aleppo to visit their grandmother and matriarch, Symbol. MOSHE: I remember sort of the fabric of the city. I have vague memories of the Citadel of Aleppo, because it was an imposing structure. I remember her – a very fragile woman, just vaguely. MANYA: While most of Moshe's memories of Aleppo are vague, one memory in particular is quite vivid. At that time, the United Nations General Assembly was debating the partition plan that would divide what was then the British Mandate of Palestine between Jews and Arabs. Tensions ran high throughout the region. When Moshe's uncles noticed Moshe wearing his school uniform on the streets of Aleppo, they panicked.  MOSHE: They were terrified. We were walking in the street, and we had khaki shirts and khaki pants. And it had stitched on it, as required in our school, the school badge, and it said, ‘Thou shalt be humble' in Hebrew. And they saw that, or at least they noticed we had that, and they said: ‘No, this is very dangerous!' and they ripped it off.' MANYA: It would be the first and last time Moshe Safdie visited Aleppo. On the 29th of November, the UN voted on a resolution to divide Palestine into two states, one Arab and one Jewish. The news arrived in Aleppo the following morning. MARCUS: This was New York time, in the evening, when the decision was made. So already, people started planning demonstrations for the next day, in support of the Palestinians. And that next day began with what was a peaceful demonstration of students, and then all kinds of people joined in and before long it became an attack on Jewish property. The synagogues were set ablaze. Many Jewish homes were burned, businesses were looted. And so the day ended with the Jews really in a state of fright.  MANYA: The mob looted the Jewish quarter and burned the Great Synagogue, scattering and desecrating the pages of the Aleppo Codex. The caretaker of the synagogue and his son later returned to the ashes to salvage as much as they could. But most of the community's leadership took a train to Beirut and never looked back.  Of course, as previously mentioned, Aleppo had already witnessed a steep decline in its Jewish population. The numbers vary widely, depending on the source, but by 1947, on the eve of the Jewish exodus from Syria, Iraq, and other Arab countries, Aleppo had anywhere between 6,000 and 15,000 Jews, whereas Baghdad had between 75 and 90,000. MARCUS: More than half the population left within a month. The community after that, in the next two, three weeks, was in a situation in which some people decided that was the end.  They took possessions that they could, got on buses and left for Beirut. That was the safe destination to go to. And there was traffic between the two areas.  Some people decided to stay. I mean, they had business, they had interest, they had property that they didn't want to leave. You can imagine the kind of dilemmas face people suddenly, the world has changed, and what do I do? Which part of the fork do I go?  MANYA: Those who left effectively forfeited their property to the Syrian government. To this day, the only way to reclaim that property and be allowed to sell it is to return and become Syrian citizens. Those who stayed were trapped. Decimated and demoralized, Aleppo's Jews came under severe travel restrictions, unable to travel more than four kilometers from their homes without permission from the government, which tracked their comings and goings. MARCUS: The view was that if they leave, they'll end up in what's called the Zionist entity and provide the soldiers and aid to the enemy. So the idea was to keep them in.  So there's a reality there of a community that is now stuck in place. Unable to emigrate. That remained in place until 1970, when things began to relax. It was made possible for you to leave temporarily for a visit. But you have to leave a very large sum as a deposit. The other option was essentially to hire some smugglers to take you to the Turkish or the Lebanese border, and basically deliver you to another country where Jews had already networked. The Mossad had people who helped basically transfer them to Israel. But that was very risky. If you were caught, it's prison time and torture.  Over the next 45 years, many of the young left gradually, and many of them left without the parents even knowing. They will say ‘I'm going to the cinema and I'll come back'. MANYA: On May 14, 1948, Israel declared independence. But the socialist politics of the new Jewish state did not sit well with Leon Safdie who much preferred private enterprise. He also felt singled out, as did many Sephardi and Mizrahi Jews in Israel at the time.  OREN: In some ways, it almost created some tension for him on several fronts, right? First of all, between him and his clients, who he had been doing business with in the Arab world, for many years. All of a sudden, those relationships are called into question. And as my grandfather was an importer of textiles, it was considered a luxury good. And when you're in wartime, there were rations.  The high tariffs really killed my grandfather's business. So, he wanted to stay in Israel. He helped with the war effort. He really loved the country and he knew the people, but really for three years, he sat idle and just did not have work. He was a man that really needed to work, had a lot of pride. MANYA: In 1953, Leon and Rachel sought opportunity once again – this time in Montreal – a move Moshe Safdie would forever resent. When in 1959 he married Oren's mother Nina, an Israeli expat who was trying to return to Israel herself, they both resolved to return to the Jewish state. Life and phenomenal success intervened. While studying architecture at McGill University, Moshe designed a modern urban apartment building [Habitat 67] that incorporated garden terraces and multiple stories. It was built and unveiled during the 1967 World's Fair in Montreal, and Moshe's career took off.  OREN: It's quite clear to me that he was trying to recreate the hillside of Haifa with the gardens. And it's something that has sort of preoccupied him for his whole career. It comes from somebody being ripped out from their home. Those kinds of things I think stay with you. MANYA: Eventually, in 1970, Moshe opened a branch of his architecture firm in Jerusalem and established a second home there. Oren recalls visiting every summer – often with his grandfather Leon.   OREN: And I remember going with him when he'd come to Israel when I was there, because we used to go pretty much every summer. He would love to go down to Jericho. And we'd sit at the restaurants. I mean, there was a period of time, you know, when it was sort of accepted that Jews could travel to the West Bank, to Ramallah and everything. And he loved to just speak with the merchants and everything, he loved that. He felt so at home in that setting. It was not dangerous, as it is today, obviously. I think everyone back then thought it was a temporary situation. And obviously, the longer it goes, and the more things happen, it feels more permanent. And of course, that's where we are today. But that time, in my head, sort of just is a confirmation that Jews and Arabs have a lot more in common and can get along … if the situation was different. MANYA: As the son of an Israeli citizen, Oren is considered an Israeli citizen too. But he concedes that he is not fully Israeli. That requires more sacrifice. In 1982, at the age of 17, he signed up for Chetz V'Keshet, at that time a 10-week program run in conjunction with the Israel Defense Forces for American and Canadian teens and designed to foster a connection to Israel. The program took place during the First Lebanon War, Israel's operation to remove terrorists from southern Lebanon, where they had been launching attacks against Israeli civilians. OREN: So this was a mix of basic training, where we trained with artillery and things and did a lot of war games. And from there, you know, their hope was that you would join the military for three years. And I did not continue.  I guess there's a part of me that regrets that. Even though I'm an Israeli citizen, I can't say I'm Israeli in the way that Israelis are. If the older me would look back, then I would say, ‘If you really want to be connected to Israel, the military is really the only way. I'd say at that young age, I didn't understand that the larger picture of what being Jewish, what being Israeli is, and it's about stepping up. MANYA: Now in his early 50s, Oren tries to step up by confronting the anti-Israel propaganda that's become commonplace in both of his professional worlds: theater and academia. In addition to writing his own scripts and screenplays, he has taught college level playwriting and screenwriting. He knows all too often students fall prey to misinformation and consider anything they see on social media or hear from their friends as an authoritative source.  A few years ago, Oren assigned his students the task of writing a script based on real-life experience and research. One of the students drafted a script about bloodthirsty Israelis killing Palestinian children. When Oren asked why he chose that topic and where he got his facts, the student cited his roommate.  Oren didn't discourage him from pitching the script to his classmates, but warned him to come prepared to defend it with facts. The student turned in a script on an entirely different topic. OREN: You know, there were a lot of plays that came up in the past 10 years that were anti-Israel. You'd be very hard-pressed to find me one that's positive about Israel. No one's doing them. MANYA: Two of his scripts have come close. In 2017, he staged a play at the St. James Theatre in Old Montreal titled Mr. Goldberg Goes to Tel Aviv– a farce about a gay Jewish author who arrives in Tel Aviv to deliver a blistering attack on the Israeli government to the country's left-leaning literati.  But before he even leaves his hotel room, he is kidnapped by a terrorist. Investors lined up to bring it to the silver screen and Alan Cumming signed on to play Mr. Goldberg. But in May 2021, Hamas terrorists launched rockets at Israeli civilians, igniting an 11-day war. The conflict led to a major spike in antisemitism globally.  OREN: The money people panicked and said, ‘We can't put up a comedy about the Middle East within this environment. Somebody is going to protest and shut us down,' and they cut out. MANYA: Two years later, an Israeli investor expressed interest in giving the movie a second chance. Then on October 7 [2023], Hamas launched a surprise attack on 20 Israeli communities -- the deadliest attack on the Jewish people since the Holocaust. More than 1,200 Israelis have been killed, thousands of rockets have been fired on Israel, and more than 100 hostages are still in captivity. OREN: Mr. Goldberg Goes to Tel Aviv collapsed after October 7th. I don't think anybody would have the appetite for a comedy about a Hamas assassin taking a left-wing Jew hostage in a hotel room. MANYA: Another play titled “Boycott This” was inspired by Oren's visit to a coffee shop in Oaxaca, Mexico in 2011. The walls of the cafe were plastered with posters urging boycotts of Israel and accusing it of blood libel. Oren and his daughter created their own posters and stood outside the coffee shop calling on customers to boycott the cafe instead. But the father and daughter's impromptu protest is just one of three storylines in the play, including one about the 1943 boycott of Jews in Poland–where his mother spent part of her childhood in hiding during the Holocaust.  The third storyline takes place in a post-apocalyptic world where Iran has succeeded in wiping Israel off the map. A Jewish woman has been forced to become one of the enemy's wives – a threat some hostages taken on October 7 have reported hearing from their captors.  OREN: It was really my attempt to try and show how the boycotts of Israel today, in light of, you know, 1943, were really not different.  MANYA:  Even now, Oren has not been able to convince a college or theater to stage “Boycott This,” including the Jewish museum in Los Angeles that hosted his daughter's bat mitzvah on October 7, 2023.    OREN: I've sort of wanted to shine a light on North American Jews being hypercritical of Israel, which I guess ties into BDS. Because I've spent a lot of time in Israel. And I know what it is. It's not a simple thing. And I think it's very easy for Americans in the comfort of their little brownstones in Brooklyn, and houses in Cambridge to criticize, but these people that live in Israel are really standing the line for them. MANYA: When Presidents George Bush and Bill Clinton finally secured a legal way for Syrian Jews to leave between 1992 and 1994, most did. The last Jews of Aleppo were evacuated from the city in October 2016. MARCUS: They took all the siddurim and everything, put them in boxes. It was just essentially closing shop for good. They knew they're not coming back. MANYA: The food, liturgy, music, the traditions of hospitality and social welfare endure, but far from the world of which it was part. Walk into any synagogue in the Aleppo tradition after sundown on Shabbat and be treated to a concert until dawn – a custom called baqashot. MANYA: Before Oren's grandmother Rachel passed away, his cousin Rebecca did a piece for Canadian Broadcast News featuring their 95-year-old grandmother in the kitchen.  RACHEL SAFDIE: When we were children, we used to love all these dishes. My mother used to make them all the time and it's very, very tasty. Anything made, Middle East food, is very tasty. OREN: It's 10 minutes for me to see my grandmother again, in video, cooking the mehshi kusa, which is sort of the stuffed eggplant with the apricots and the meat. And there's really a great moment in it, because they're doing it together and they put it in the oven, and at the end of this 10-minute movie, they all come out of the oven, and like they're looking at it and they're tasting, and my grandmother points … RACHEL: I know which ones you did. You did this one.  CBN INTERVIEWER: How do you know?  RACHEL: I know. And this recipe has been handed down from generation to generation. OREN: It's so much like my grandmother because she's sort of a perfectionist, but she did everything without measuring. It was all by feel. The kibbeh, beans and lamb and potatoes and chicken but done in a different way than the Ashkenaz. I don't know how to sort of describe it.  The ka'ake, which were like these little pretzels that are, I'd say they have a taste of cumin in them. MARCUS: Stuffed aubergine, stuffed zucchini, tomatoes, with rice, pine nuts and ground beef and so forth. Meatballs with sour cherries during the cherry season. MANYA: Oren would one day like to see where his ancestors lived. But according to Abraham, few Aleppo Jews share that desire. After the Civil War and Siege of Aleppo in 2012 there's little left to see. And even when there was, Aleppo's Jews tended to make a clean break. MARCUS: People did not go back to visit, the second and third generations did not go back. So you see, for example, here Irish people of Irish origin in the United States, they still have families there. And they go, and they take the kids to see what Ireland is like. Italians, they do the same, because they have a kind of sense, this is our origin.  And with Aleppo, there wasn't. This is a really unusual situation in terms of migrations of people not going back to the place. And I think that probably will continue that way. MANYA: Syrian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Oren and Moshe for sharing their story. You can read more in Moshe's memoir If Walls Could Speak: My Life in Architecture. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

The Shulhan Aruch (Siman 8) states that one should wear his Tallit Katan over his garments. The Torah explicitly required: "U'r'eetem Oto" (and you shall see the Sisit); hiding them under the clothes would seemingly defeat the entire purpose of the Misva. The Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) in his Mishna Berura gives a stinging rebuke to those who are embarrassed by this Misva and wear their Sisit under their garments. He says that it is analogous to someone who received the royal seal from the king to wear proudly, but is ashamed and wears it under cover. He adds that such people are destined to give an accounting for their behavior. Today, the Hasidim do in fact wear their Sisit over their garments. However, Rabbi Bitan, in his English version of Yalkut Yosef cites testimony that the Hafetz Haim himself wore his Sisit inside, as did his grandson Rav Hillel Zacks. This was also the custom of the Lithuanian Rosh Yeshivas. The source for their practice is Rabbenu HaAri (Rav Yishak Luria of Safed, 1534-1572) and Rabbenu HaRashash, who had a different understanding of the Pasuk. They explain that when the Torah said to "see the Sisit," it only meant when you put them on, and not to have them constantly in view. On the contrary, they rule that it is preferable to keep the Sisit inside. The Hafetz Haim was only criticizing those who put the Sisit inside out of embarrassment; we wear it inside because we follow the tradition of the Arizal. In addition, we all wear a Tallit Gadol, which satisfies the requirement for an outward display of the Misva, whereas in the times of the Hafetz Haim, only married men wore the Tallit Gadol. Therefore, if an unmarried man would put his Tallit Katan under his garments, he would never have any outward display of Sisit. In light of this, no one should feel that they are in "contempt" of the Hafetz Haim by wearing his Tallit Katan under his garment. The custom of Sepharadim is to not only wear the Tallit Katan under the garments, but to keep the Sisit inside the pants, as well. If a Sepharadi wants to follow the Ashkenazi custom of wearing the strings out, he may do so only under one of the following two conditions: One, If he studies in an Ashkenazi Yeshiva and doesn't want to stand out. Second, if a person wants to inspire and strengthen himself by wearing the Sisit out, as part of the Teshuva process, he may do so. In both cases, once the special circumstance no longer applies, he must revert to the Sepharadic custom. Harav Ezra Attiah ZT"L, Rosh Yeshivat Porat Yosef, said that if a Sepharadi wears his Sisit out, in principle, just because he wants to adopt the Ashkenazi custom, he is casting aspersions on the great Sadikim and Hachamim of previous generations who wore their Sisit inside. Is he any better than the Kaf Hahaim or the Ben Ish Hai? SUMMARY A Sepharadi should wear his Tallit Katan and its Sisit under his garments.

When during the Friday night prayer service do the laws of Shabbat take effect? At one specific point during the service does it become forbidden for a person to perform Melacha (forbidden activity)? This issue is subject to a dispute between Maran (Rav Yosef Karo, author of the Shulhan Aruch) and the Arizal (Rav Yishak Luria of Safed, 1534-1572). The Shulhan Aruch maintained that one formally accepts Shabbat when he recites the Psalm of "Mizmor Shir Le'Yom Ha'Shabbat," whereas the Arizal held that one accepts Shabbat earlier, when he recites "Bo'i Kalla Shabbat Malketa." The Ben Ish Hai (Rav Yosef Haim of Baghdad) accepted the stringent view of the Arizal, and Hacham Ovadia Yosef, in his work Halichot Olam, writes that one should preferably follow this view. Therefore, one should not perform any Melacha after reciting the words "Bo'i Kalla Shabbat Malketa" at the end of Lecha Dodi (even though the sun has not set). It should be noted that responding to Barechu at Arbit on Friday night also constitutes the formal acceptance of Shabbat. Of course, in most cases, one has already accepted Shabbat before Barechu by reciting "Bo'i Kalla Shabbat Malketa," as discussed above. However, if it happens that one responds to Barechu of Arbit before reciting "Bo'i Kalla Shabbat Malketa," he has nevertheless accepted Shabbat. This can happen in places such as the Kotel Ha'ma'arabi (Western Wall) in Jerusalem, where many different Minyanim are taking place at the same time. If a person hears a Minyan praying Arbit on Friday night, and he responds to Barechu, he has accepted the onset of Shabbat, regardless of whether or not he has recited Kabbalat Shabbat. In fact, if a person responds to Barechu on Friday night before he recited Minha, he may no longer recite Minha. Since he has accepted the onset of Shabbat through his response to Barechu, he cannot then recite the weekday Minha prayer. This applies even though he responds to Barechu with the specific intention not to accept Shabbat. Therefore, if a person has yet to recite Minha on Friday afternoon and hears Barechu from a Minyan praying Arbit, he should not respond, because he would then be unable to pray Minha. This Halacha is restricted to Barechu on Friday night. During the week, responding to Barechu does not mean that one has formally ended the day and begun the night. Therefore, if a person has yet to recite Minha and hears a Minyan praying Arbit, he may respond to Barechu and then pray Minha. Conversely, a person who recited Arbit and then hears a Minyan praying Minha may respond to Nakdishach, even though he has already recited Arbit. Reciting Arbit, or answering to Barechu of Arbit, does not constitute the "acceptance" of the nighttime period, and therefore one may still respond to Nakdishach after reciting Arbit, or pray Minha after responding to Barechu of Arbit. Summary: Once a person recites "Bo'i Kalla Shabbat Malketa" at the end of the Lecha Dodi hymn, he is considered to have accepted Shabbat and may no longer perform activity forbidden on Shabbat, even though the sun has not set. A person who answers to Barechu of Arbit on Friday night is considered to have accepted Shabbat even though he has not recited Kabbalat Shabbat. If a person hears a Minyan praying Arbit on Friday night before he has prayed Minha, he should not respond to Barechu, as he would then be considered to have accepted Shabbat and would thus be unable to pray Minha.

The attempt to revive a Jewish "church" and why it was destined to fail when the Jews were in גלות

How Wizkid Safed Asake (Lungun Boy Album Review 7/10). Lungu Boy is the third studio album by Nigerian singer Asake. A follow-up to his previous album, Work of Art, the album was released on 9 August 2024 through YBNL Nation and Empire Distribution. 

fWotD Episode 2665: Turabay dynasty Welcome to Featured Wiki of the Day, your daily dose of knowledge from Wikipedia’s finest articles.The featured article for Wednesday, 21 August 2024 is Turabay dynasty.The Turabay dynasty (Arabic: آل طرباي, romanized: Āl Ṭurabāy) was a family of Bedouin emirs in northern Palestine who served as the multazims (tax farmers) and sanjak-beys (district governors) of Lajjun Sanjak during Ottoman rule in the 16th–17th centuries. The sanjak (district) spanned the towns of Lajjun, Jenin and Haifa, and the surrounding countryside. The progenitors of the family had served as chiefs of Marj Bani Amir (the Plain of Esdraelon or Jezreel Valley) under the Egypt-based Mamluks in the late 15th century.During the conquest of the Levant and Egypt by the Ottoman Empire in 1516–1517, the Turabay chief Qaraja and his son Turabay aided the forces of Ottoman Sultan Selim I. The Ottomans kept them in their Mamluk-era role as guardians of the strategic Via Maris and Damascus–Jerusalem highways and rewarded them with tax farms in northern Palestine. Their territory became a sanjak in 1559 and Turabay's son Ali became its first governor. His brother Assaf was appointed in 1573, serving for ten years before being dismissed and exiled to Rhodes for involvement in a rebellion. His nephew Turabay was appointed in 1589 and remained in office until his death in 1601. His son and successor Ahmad, the most prominent chief of the dynasty, ruled Lajjun for nearly a half-century and repulsed attempts by the powerful Druze chief and Ottoman governor of Sidon-Beirut and Safed, Fakhr al-Din Ma'n, to take over Lajjun and Nablus in the 1620s. He consolidated the family's alliance with the Ridwan and Farrukh governing dynasties of Gaza and Nablus, which remained intact until the dynasties' demise toward the end of the century.As multazims and sanjak-beys the Turabays were entrusted with collecting taxes for the Ottomans, quelling local rebellions, acting as judges, and securing roads. They were largely successful in these duties, while keeping good relations with the peasantry and the village chiefs of the sanjak. Although in the 17th century several of their emirs lived in the towns of Lajjun and Jenin, the Turabays largely preserved their nomadic way of life, pitching camp with their Banu Haritha tribesmen near Caesarea in the winters and the plain of Acre in the summers. The eastward migration of the Banu Haritha to the Jordan Valley, Ottoman centralization drives, and diminishing tax revenues brought about their political decline and they were permanently stripped of office in 1677. Members of the family remained in Jenin at the close of the century, and descendants continue to live in present-day northern Israel and Palestine.This recording reflects the Wikipedia text as of 00:59 UTC on Wednesday, 21 August 2024.For the full current version of the article, see Turabay dynasty on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm standard Joey.

The custom in many communities, including ours, is to allow reciting the Arbit prayer early, before sundown, during the summer months, especially on Friday night. How exactly does this work, and under what circumstances is this permitted? The primary source of this discussion is the Mishna in Masechet Berachot which brings a famous dispute between Rabbi Yehuda and the other Sages in identifying the point at which one can no longer recite Minha, and can already recite Arbit. According to the majority opinion, this point is sundown. This means that one may recite Minha until sundown, and may not recite Arbit before sundown. Rabbi Yehuda, however, maintains that this transition occurs earlier, at the time known as Pelag Ha'minha. This view is more stringent in that it requires reciting Minha before Pelag Ha'minha, but more lenient in that it allows reciting Arbit already at Pelag Ha'minha. The Gemara, interestingly enough, concludes that one is able to choose which view to follow in this regard. If one wishes, he can follow the view permitting the recitation of Minha until sundown and requiring the recitation of Arbit after sundown, or the view requiring the recitation of Minha before Pelag Ha'minha and allowing the recitation of Arbit already at Pelag Ha'miha. The Shulhan Aruch brings the Gemara's conclusion as the Halacha (Orah Haim 233:1), but he adds that the custom is to follow the majority opinion, which permits reciting Minha until sunset, but requires reciting Arbit only from sunset. As such, the Shulhan Aruch writes, one should not recite Arbit before sunset, except in a She'at Ha'dahak – situations of dire need. Many communities, however, including ours, do not follow this custom mentioned by the Shulhan Aruch, and permit reciting Arbit before sundown. According to our custom, it is acceptable, even Le'hatehila (optimally), to recite Arbit before sundown, as long as it is recited after Pelag Ha'minha. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) adds a crucially important point, noting that one must ensure not recite both Minha and Arbit in an inherently self-contradictory manner. If one recites both Minha and Arbit within the period between Pelag Ha'minha and sundown, then he is following neither Rabbi Yehuda nor the majority opinion. According to Rabbi Yehuda, he is reciting Minha later the final time for Minha, and according to the majority opinion, he is reciting Arbit before the earliest time for Arbit. Therefore, one who wishes to recite Arbit before sundown must ensure to recite Minha that day before Pelag Ha'minha. However, many synagogues – including synagogues in our community – have the practice of reciting both Minha and Arbit within the period between Pelag Ha'minha and sunset. This practice is based upon the custom mentioned by the Magen Abraham (Rav Abraham Gombiner, 1633-1683), who explains (233:6) that a synagogue is allowed to recite both prayers within this period, due to the concern that people would not return to the synagogue for Arbit. Since people might not return after sundown for Arbit, a special dispensation was made for congregations allowing them to recite both Minha and Arbit between Pelag Ha'minha and sundown, despite the inherent contradiction of such a practice. Significantly, Rav Yisrael Yaakov Algazi (Turkey-Jerusalem, 1680-1757), in his work Shalmeh Sibur, writes that this was the practice of the Arizal (Rav Yishak Luria, Safed, 1534-1572). This custom was also observed in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim, 1833-1909), in Parashat Vayakhel (Shana Alef, 7). It must be emphasized, however, that this practice is acceptable only when praying together with a Minyan. If one prays privately, and he wishes to recite Arbit before sundown, he must ensure to recite Minha before Pelag Ha'miha. The Ben Ish Hai makes an exception for women, who, due to their obligations in the home, are very busy and thus less flexible when it comes to their prayer schedule. Just as Halacha permits a congregation to recite both Minha and Arbit in the period between Pelag Ha'minha and sunset due to the difficulty involved in forcing the congregants to return after sundown, the Ben Ish Hai similarly permits women to recite both prayers during this period. There is some discussion as to whether there is perhaps greater room for leniency on Friday afternoon. The Shulhan Aruch, who – as we saw earlier – generally discourages reciting Arbit before sunset, writes (267:2) that it is permissible to recite Arbit earlier on Friday night. The Magen Abraham explains this ruling based on the Gemara's teaching that the evening Arbit prayer corresponds to the placing of animal sacrifices on the altar in the Bet Ha'mikdash. Although no sacrifices were slaughtered in the Bet Ha'mikdash at night, the sacrifices which had been slaughtered during the day would be placed on the altar at night to be burned, and our evening Arbit service corresponds to that stage of the sacrificial offerings. On Friday night, however, it was forbidden in the Bet Ha'mikdash to place on the altar the sacrifices which had been slaughtered on Friday; this had to be done before sundown. Correspondingly, the Magen Abraham explains, we recite Arbit earlier on Friday evening than we do during the week. Would there be greater room for leniency on Friday according to our custom, which permits reciting Arbit before sundown even during the week, but requires when praying privately not to recite both Minha and Arbit in the period between Pelag Ha'minha and sunset? A number of Poskim cite the Peneh Yehoshua (Rav Yaakov Yehoshua Falk, Germany, 1680-1756) as claiming that one may, indeed, be lenient on Friday night, and recite both Minha and Arbit during this period, even when praying in private. He contends that on Friday night, once one accepts Shabbat, he establishes that Halachic "night" has begun. And thus, even if one recited Minha after Pelag Ha'minha, following the majority view, by accepting Shabbat he begins the nighttime even though the sun has not set, even according to the majority view. The Peneh Yehoshua's position is cited by the Magen Abraham, who writes that one should not rely on this leniency. However, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908) writes (233:3) that one may, indeed, rely on this view, and recite Minha and Arbit between the period of Pelag Ha'minha and sundown on Friday night, even when praying privately. In practice, one should not rely on this leniency, and so if one prays privately, and he wishes to recite Arbit before sundown, even on Friday night, then he must recite Minha before Pelag Ha'minha. Rav Yisrael Bitan (contemporary) writes that an exception may be made if one forgot on Friday to recite Minha before Pelag Ha'minha, and forcing his family to wait for him to recite Arbit after sundown would cause a great deal of inconvenience, and thus compromise Shalom Bayit (marital harmony). In the summertime, waiting until sundown to recite Arbit on Friday night means delaying the meal until a very late hour, which could make the family unhappy, and therefore, in the interest in maintaining peace and joy in the home, one may rely on the Aruch Ha'shulhan's ruling if he forgot to recite Minha before Pelag Ha'minha on Friday. It must be emphasized that even though Arbit may be recited early, as discussed, the Torah obligation to recite the nighttime Shema may be fulfilled only after Set Ha'kochabim (nightfall), defined as either 72 minutes after sundown (according to Rabbenu Tam) or 40 minutes after sundown (according to the Geonim). Therefore, even when one is allowed to recite Arbit early, he must remember to repeat Shema later at night, after dark. This applies as well to Sefirat Ha'omer. Summary: According to our community's custom, one may, if he so wishes, recite Arbit before sundown, as early as Pelag Ha'minha. However, if one is praying privately, and he wishes to recite Arbit before sundown, he must ensure to recite Minha before Pelag Ha'minha. This is in contrast to a Minyan, which is permitted to recite both Minha and Arbit in between Pelag Ha'miha and sunset. Women may also recite Minha and Arbit within this period, if their schedules do not allow reciting Minha before Pelag Ha'minha. On Friday, if a man is praying privately and he forgot to recite Minha before Pelag Ha'minha, he may recite Arbit before sundown if waiting until sundown to begin Arbit would cause his family great inconvenience. It must be emphasized that if one recites Arbit before Set Ha'kochabim (nightfall), he must repeat Keriat Shema (and count the Omer) after Set Ha'kochabim.

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Diplomatic reporter Lazar Berman joins host Amanda Borschel-Dan on today's episode. Former US president Donald Trump called on Americans on Sunday to stand united after he was injured in an assassination attempt on Saturday and said that “God alone” saved him. In the shooting's wake, international leaders, especially those who consider themselves Trump allies, drew parallels to other assassination attempts. Berman weighs in. Likewise, in Jerusalem, Cabinet Secretary Yossi Fuchs screened a compilation of video clips showing critics of the government engaging in “incitement against the prime minister” during the weekly cabinet meeting on Sunday. The discussion was not on the cabinet's original agenda but was added after the attempt on Trump's life as a warning for what could arise in Israel. Over the weekend, the IDF conducted a strike targeting leading Hamas terrorist Muhammad Deif and his deputy, Rafa'a Salameh. What are any repercussions in the hostage negotiations so far, as well as the way in which the IDF is conducting the war? In his first trip to Israel as UK foreign secretary, David Lammy called for an immediate ceasefire in Gaza, to include the release of all hostages in Gaza. Who did he meet with during his two days in Israel and the Palestinian Authority, and what else did he say? Last week, Berman joined 23 European ambassadors, consuls, and attachés to tour emptied-out areas along Israel's northern border, as well as the IDF Northern Command headquarters in Safed. What was the point of the trip and what did he experience there? For news updates, please check out The Times of Israel's ongoing live blog. Discussed articles include: Trump says ‘God alone' saved him from assassination, urges Americans to unite After attempt on Trump, cabinet watches video of alleged incitement against Netanyahu IDF chief says military is creating all the pressure needed on Hamas for hostage deal Biden to meet with Netanyahu at White House on July 22 Visiting UK foreign secretary urges immediate ceasefire including release of all hostages Decision on Hezbollah must come ‘very soon', senior MK tells European diplomats Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by the Pod-Waves.  IMAGE: Then-President Donald Trump arrives before a dinner with then-Brazilian President Jair Bolsonaro at Mar-a-Lago, March 7, 2020, in Palm Beach, Fla. (AP Photo/Alex Brandon)See omnystudio.com/listener for privacy information.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Lech-Lecha, discusses a number of different Halachot relevant to Shabbat preparations (listen to audio recording for precise citation). He writes that one should take a haircut on Ereb Shabbat in honor of Shabbat, and although this could be done any time on Friday, it is preferable to have the haircut before midday. The Arizal (Rav Yishak Luria of Safed, 1534-1572) always made a point of cutting his hair before midday, whenever he cut his hair, and not only on Friday. Preferably, then, haircuts should be taken specifically before midday, when possible. The Ben Ish Hai then mentions that one should cut his fingernails and toenails each Friday in honor of Shabbat. If one's nails do not grow fast enough to be cut each week, he adds, then one should cut them every two weeks. After cutting one's nails – both fingernails and toenails – one should collect the nails and flush them down the toilet. There is a form of Tum'a (impurity) that rests upon removed fingernails and toenails, and they could be harmful. One must therefore ensure not to leave the nails in a place where they could be stepped on, or on his clothing or shoes. If a nail fell on the floor and one cannot find it, he should thoroughly sweep the area, to ensure that the nail is moved. Nails are not harmful once they are moved on the ground, so by thoroughly sweeping the floor, which results in the nail being moved, one can avoid any danger that the nail might otherwise cause. It must be emphasized that these Halachot apply to both fingernails and toenails. It is a Misva to bathe or shower with hot water on Friday in honor of Shabbat. One should have in mind while bathing to remove the impurities from his hands, feet and face. The Ben Ish Hai adds that it is a special Misva to wash oneself with soap, which takes the place of the ointments which people many years ago would apply on their skin before Shabbat. According to Kabbalistic teaching, it is proper to immerse oneself in a Mikveh every Friday in honor of Shabbat, as this prepares for a person to receive the additional sanctity bestowed upon us on Shabbat eve. During the first immersion, one should have in mind to purify himself from spiritual impurities. The second immersion should be done with the intention of rectifying the effects of anger. The third immersion serves to remove the "weekday garments" of the soul, as it were, and the fourth immersion removes other aspects of the weekday soul in preparation for accepting the special soul of Shabbat. With the fifth immersion, one accepts the special light and sanctity of Shabbat. Some people immerse three times, corresponding to the three components of the soul (Nefesh, Ru'ah, Neshama), while others immerse five times (corresponding to Nefesh, Ru'ah, Neshama, Haya and Yehida). In any event, while we don't fully understand these Kavanot (intentions), what is important for us is that one should make an effort to immerse in a Mikveh on Friday as part of his spiritual preparations for Shabbat. This might not always be feasible, but one should, at least from time to time, try to immerse on Friday, and the effort which we make in preparing for Shabbat is itself significant, even if we do not understand the full Kabbalistic significance of these immersions. The Ben Ish Hai adds that one should preferably immerse on Shabbat morning, as well, because one is endowed with another new soul on Shabbat morning, which is even more significant than the new soul received on Shabbat eve. It is especially important to immerse on Shabbat morning if one became Tameh (ritually impure) on Friday night. Some exceptionally pious men immerse twice on Shabbat morning – once to remove the impurity, and a second time to accept the new level of holiness. Others, the Ben Ish Hai records, immerse five times on Shabbat morning. Summary: It is proper to cut one's hair on Friday, preferably before midday. One should also cut one's fingernails and toenails on Friday, ensuring to discard the nails after they are removed. There is a Misva to bathe with hot water on Friday, and one should make an effort to immerse in the Mikveh on Friday to spiritually prepare oneself for Shabbat. There is a custom to immerse again on Shabbat morning.

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. It is day 194 of the war with Hamas. Military correspondent Emanuel Fabian and environmental reporter Sue Surkes join host Jessica Steinberg for today's episode. Fabian discusses the latest in Gaza, as Israeli tanks pushed back into parts of the northern Gaza Strip on Tuesday, with two brigades joining ongoing missions in Gaza while other troops are situated outside Gaza, on the border, preparing themselves to enter for the expected large-scale strike on Rafah. He also talks about the latest in the north, as two Hezbollah commanders were killed in IDF strikes following attack drones that injured three Israelis in the Beit Hillel community in the north and no sense of when 60,000 evacuated Israelis can return home. Fabian also speaks about ongoing clashes in the West Bank, where violence has broken out between Israeli settlers and Palestinians following the Friday killing of 14-year-old shepherd Benjamin Achimeir, near Ramallah. There are considerable troops located in the West Bank, says Fabian, but it is complicated to contain three fronts simultaneously. Surkes turns to the passage of the first reading of the climate bill, long-discussed but narrow in terms of planned targets, and largely controlled by budgetary expectations from the Finance Ministry. She also discusses the long-awaited shipment of livestock from Australia, turned around in the fall because of maritime attacks by the Houthis, then relaunched again in March, and noted for the crowded conditions of the lambs and cows. Surkes then describes several building developments in Jerusalem, the planned Burj Jerusalem near Yad Vashem and Har Herzl, along with a long-debated expansion of a city police station on the city's Lupine Hill, both fiercely opposed by several community groups. For the latest updates, please see The Times of Israel's ongoing live blog. Discussed articles include: Live blog April 17, 2024 Commando seriously hurt as Israeli tanks said to push back into northern Gaza 2 Hezbollah commanders killed in IDF strikes as attack drones injure 3 in north Two Palestinians shot dead by settlers in clashes near West Bank village Knesset passes 1st reading of climate bill without any clear budgeting Controversial shipment of livestock reaches Israel from Australia after months-long odyssey Planned ‘Jerusalem Burj' skyscraper draws opposition over proximity to landmarks Police revive plan to build complex on beloved Jerusalem hill, angering residents THOSE WE HAVE LOST: Civilians and soldiers killed in Hamas's onslaught on Israel THOSE WE ARE MISSING: The hostages and victims whose fate is still unknown IMAGE: Members of the emergency squad of Safed take part in a drill on April 5, 2024. (Photo by David Cohen/Flash90)See omnystudio.com/listener for privacy information.

The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that on the night of the Seder, a great spiritual light descends from the heavens as a result of the Misvot that we perform. Although we always bring down spiritual light through our performance of Misvot, the Arizal explained that the lights come down on the night of the Seder in a special way. Normally, the lights of "Katnut" ("youth") descend first, before the lights of "Gadlut" ("adulthood"). (More specifically, there is first "Katnut Rishon" and then "Gadlut Rishon," which is followed by "Katnut Sheni" and then "Gadlut Sheni.") On Pesah, however, it is reversed: the great lights of "Gadlut" come down before the smaller lights of "Katnut." It is explained that the order is reversed on this night because it had to be reversed at the time of Yesi'at Misrayim (the Exodus from Egypt). If the smaller lights would have descended first, the negative spiritual forces in Egypt, which were exceptionally powerful, would have been able to withstand this power. G-d therefore sent down the great lights of "Gadlut" first, which the negative spiritual forces were unable to withstand, and this phenomenon repeats itself each year on the night of the Seder, when we commemorate Yesi'at Misrayim. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai (Shana Rishona, Parashat Sav; listen to audio recording for precise citation), explains the deeper meaning of the Ma Nishtana on the basis of this concept. He writes that the lights of "Gadlut" come down to the Seder table through the recitation of Kiddush, and then when we dip the Karpas, the "Katnut" lights come down. The children, who are "Ketanim" ("minors") and thus sense the reversal of the sequence of "Gadlut" and "Katnut," ask why things are different on this night, how it is possible for the "adult" lights to come before the "child" lights, resembling an adult turning into a child. The answer to this question is "Abadim Hayinu Le'Pharaoh Be'Misrayim" – we were slaves of Pharaoh in Egypt, a place with a very strong "Kelipa" ("outer shell"), meaning, powerful negative forces. The impurity in Egypt was so strong that if G-d had not redeemed us on the night of Pesah, we would still be there even today. We therefore needed the unusual sequence of "Gadlut" before "Katnut" to break those forces and enable us to leave, and this sequence occurs again each year when we fulfill the Misvot of Pesah. One might naturally wonder whether the child at the Seder is really aware of this sequence of spiritual lights at the Seder, such that he can ask this question. Many adults cannot comprehend these esoteric concepts, and certainly these topics lie well beyond the grasp of the young child asking the Ma Nishtana. The Ben Ish Hai writes that Hazal nevertheless established that the child should ask this question because his soul indeed understands these concepts and senses the changes that occur on the night of the Seder. The soul of a "Katan," a child, is especially sensitive to the "Katnut" lights and detects that the "Gadlut" lights come first on this night. Indeed, the Gemara in Masechet Megila (3) comments that oftentimes a person's soul is able to discern things which we are not consciously able to perceive. The Ben Ish Hai's comments emphasize the depth and significance of each word of the Haggadah, and even the section which is read by the young children. This is why we make the children recite the Ma Nishtana, as this recitation, whereby the children involve themselves in deep concepts, serves as a Tikkun (rectification) of their souls. And thus we should be aware that beyond the straightforward meaning of the text of the Haggadah, there are many additional layers of depth and profundity which lend to this night a special dimension of spiritual significance.

On the Shabbat preceding Rosh Hodesh Nissan, we read the section in the Torah (Shemot 12) which tells of Beneh Yisrael's preparations for the night of Yesiat Misrayim (the Exodus from Egypt). This section begins with G-d commanding Moshe and Aharon, “Ha'hodesh Ha'zeh Lachem Rosh Hodashim” – “This month is for you the first of the months” (Shemot 12:2). We are to regard Nissan, the month in which Yesiat Misrayim took place, as the first of the twelve months. Rav Baruch of Medzhybizh (grandson of the Ba'al Shem Tob, Ukraine, 1753-1811) noted the fact that in this verse, the month of Nissan is referred to as “Ha'hodesh Ha'zeh” (“this month”). Later in this Parasha (13:5), the Torah commands, “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” – literally, “You shall perform this service in this month.” The simple meaning of this verse is that Beneh Yisrael were to perform the same sacrifice which they performed on the night of the Exodus – the Korban Pesach – each year on Pesach. However, Rav Baruch offers a deeper interpretation of this verse, explaining that it speaks of two months – the month of “Zot” and the month of “Zeh.” The word “Zeh,” as mentioned, alludes to the month of Nissan. The word “Zot,” meanwhile, alludes to the month of Tishri, the month of repentance and atonement. The Torah in the Book of Vayikra (16:3) says about the special Yom Kippur service in the Bet Ha'mikdash, “Be'zot Yabo Aharon El Ha'kodesh” (“With this shall Aharon enter the Sanctuary”) – and thus the word “Zot” is associated with the service performed by the Kohen Gadol on Yom Kippur. Hence, Rav Baruch explains, the command “Ve'abadeta Et Ha'aboda Ha'zot Ba'hodesh Ha'zeh” means that we are to observe the service of “Zot” – the process of repentance that characterizes the month of Tishri – during “Ha'hodesh Ha'zeh,” in the month of Nissan. This month, like the month of Tishri, is to be a month of repentance, when we work to improve ourselves and draw closer to Hashem. Of course, these two months are very different from one another. Tishri is a time of solemn, fearful introspection, whereas Nissan is a time of festive celebration. In Tishri, we are to perform Teshuba Mi'yir'a – repentance driven by the fear of judgment, whereas in Nissan, we are to perform Teshuba Me'ahaba – repentance driven by love for Hashem, recognizing His abundant grace and kindness which He showers upon us. Developing this point further, Hashem freed our ancestors from Egyptian bondage without their having deserved redemption. Tradition teaches that Beneh Yisrael were submerged in the pagan culture in Egypt, and had fallen to the “forty-ninth level of impurity.” And yet, despite their low spiritual level, G-d mercifully performed miracles to redeem them. Nissan is a time of Hashem's unlimited love and compassion, and we are thus to joyfully repent, recognizing His boundless mercy and affection. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that the Name of Havaya, which expresses G-d's attribute of compassion and kindness, can be configured in twelve different ways. This Name is comprised of four letters – “Yod,” “Heh,” “Vav” and “Heh” – and these four letters can be arranged in twelve different sequences. Each of these twelve arrangements, the Arizal established, corresponds to a different month. Tishri, the month of judgment, is associated with the reverse spelling of this Name (“Heh,” “Vav,” “Heh,” “Yod”). During this month, G-d's quality of strict judgment – the opposite of His attribute of compassion – prevails, and thus this month is signified by the reversal of the Name of Havaya. Nissan, by contrast, corresponds to the straight spelling of this Name (“Yod,” “Heh,” “Vav,” “Heh”). This is the month when Hashem's compassion and love are most clearly manifest, and so it is associated with the straightforward spelling of “Havaya.” Let us all ensure to take full advantage of the special Teshuba opportunity presented by this month, and commit ourselves during the coming weeks to work toward enhancing our relationship with Hashem, correcting our faults, and striving to be the best people we are capable of being.

In some ways this class is a follow up to our class on Adar Bet where we compare current events to Amalek attacking on the way to har Sinai, Bilaam and Balak attacking on the way into Eretx Yisrael to Haman attacking before the building of Bayit Sheni to today. We begin this week The Book of Vayikra (Leviticus), also known as Torat Kohanim — the Laws of the Priests — deals largely with the korbanot (offerings) brought in the Mishkan (Tent of Meeting). Since this Sefer which we will spend the next three months with deals so much with kohanim, it is worth taking some time to understand who they are and what they mean to the Jewish people. They are more than just priests. Rabbi Pinchas Winston suggests A good starting point is the word kohen itself, spelled, in Hebrew, Chof-Heh-Nun. Breaking the three letters into two groups, the first two spell the word koh—s0—the opening of many of the prophets as in, “So says God . . .” This is a reason for this. We discussed many times that to me koh is a code word for the light of creation. The gematria of koh is 25, one of the most significant numbers in Judaism. To begin with, it is the gematria of the word yehi, used in the verse with which God made light: And God said, “Let there be light!” and yehi ohr—there was light. (Bereishis 1:3) light being the 25th word. This, of course, was not the light of the sun, the moon, and the stars, which did not start working until Day Four of Creation. Besides, as Rashi explains in the next verse, the light that God made on Day One was quickly hidden by God shortly after, for the righteous in the future time. Why? Because God knew that evil people would come along in history and abuse this light, so therefore, He hid it from them before they could even know about it. Evil people and righteous people alike make use of the light of the sun, the moon, and the stars. Furthermore, the Talmud writes, with this light, appropriately called the Ohr HaGanuz—the Hidden Light—Adam HaRishon could see from one end of the world until the other end. Hence, the Shema has 25 letters, because it is the creed of the Jewish people, the nation charged with being a light unto nations. Thus, when the prophets began their words of criticism to awaken the Jewish people to their Divine mission, it was only fitting that they begin with the word koh, and the gematria of 25, as if to say, “Hey! Remember the mandate of 25 and your commitment to live up to it?” What exactly does that mean, and what does it have to do with the kohanim, especially if the light is hidden from mankind until a future time, assumedly Yemos HaMoshiach? The Leshem Shlomo Elyashiv (Eliashov) (January 5, 1841 [12 Tevet 5602] - March 13, 1926 [27 Adar, 5676]) (Hebrew: שלמה בן חיים חייקל אלישיב), also known as the Leshem or Ba'al HaLeshem, was a famous kabbalist, who was born in Šiauliai, Lithuania, and later moved to the Land of Israel. R' Eliashiv taught Rabbi Abraham Isaac Kook Kabbalah when Rabbi Kook was the young rabbi of the town of Zoimel. Rabbi Kook was granted a month-long leave of absence to study with the famous kabbalist in Shavel.[1] In 1922, when Rabbi Kook was serving as chief rabbi of Jerusalem, Rabbi Elyashiv asked him for assistance in settling in Eretz Yisrael. Due to Rav Kook's intervention, the great kabbalist, his son-in-law, daughter, and his eleven-year-old grandson (who would grow up to be the great scholar Rabbi Yosef Shalom Elyashiv), were allowed to emigrate to the Land of Israel.[2] 'One particularly poignant story tells of a visit the revered Leshem paid to the chief rabbi. It was a bitterly cold winter evening and Rav Kook noted that the Leshem had no coat. Rav Kook immediately took his own fur-lined coat from his closet and gave it to the elderly man as a gift. This coat remained in the Elyashiv family as an heirloom and was periodically worn by Rabbi Yosef Shalom Elyashiv on wintry days.'[2] explains: He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous, whose actions draw it down and make it shine. However, the actions of the evil block it, leaving them in darkness, and this itself was the hiding of the Light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4) Rabbi Winston suggested that This short insight of the LeShem is perhaps one of the most important in all of Torah, at least in terms of helping the Jewish people understand their mission in life. It says, simply, that when God set aside the Hidden Light for righteous people in the future time, it meant from that time onward. It became hidden only to evil people, whose actions cause the light to repel them. This is very important, because this light is as crucial for seeing the truth about life as eyes are for seeing the world around us. Without this Ohr HaGanuz, a person remains blind to the reality of God and truth, and can willingly and happily stumble down the wrong path in life. He may have a blast, but in the end, the blast will have him. We read: kol yisrael yesh lahem All of the Jewish people have a portion in the World-to-Come, as it says, “All of Your people are righteous and will forever inherit the land; the branch of My planting, the work of My hands.” (Yeshayahu 60:21) This is less a compliment than it is a reminder of what the Jewish people are supposed to be. For, to not be righteous means that one is denied access to the Ohr HaGanuz, to a clear vision of the purpose of life, and how best to achieve it. In fact, since one's access to the Ohr HaGanuz is primarily through the words of Torah, one's level of righteousness determines one's access to the levels of Torah. Anyone can pick up and read a Chumash, and today, even the Talmud. But, only the righteous can draw down through Torah the Ohr HaGanuz, and benefit from it. This is why non-righteous people, in spite of the fact that they read such sources of Torah knowledge from cover-to-cover, are never impacted by its words. Their physical eyes may be wide open, but their mind's eye, being blind to higher levels of reality, sees only darkness, even though they are convinced they are seeing what the righteous see, and that it is the latter who are deluded. However, even for Jews who wish to be righteous, it is not an easy feat, especially in so distracting a world. To solve this problem, we have kohanim. Kohanim, at least in Temple times, were spared the need to be involved in the outside, in the world of spiritual distraction. They were supported by the community, and allowed to remain in a holy environment most of the time. (The Kohen Gadol himself never left the Bais HaMikdosh while he functioned in this role.) This is why the kohanim had to live up to a higher standard than the rest of the Jewish people. As the koh indicates at the beginning of the word kohen, they didn't have the luxury of being a little less righteous. It was their role to remain in the position of conduits for the Divine light for the rest of the people, 24 hours a day, 7 days a week, 52 weeks a year, so that the Jewish people could strive to be such conduits for the rest of the world. Eretz Yisroel functions in a similar way, as the following reveals: Rabbi Moshe Cordovero Rabbi Moshe Cordovero (1522-1570) 'The Ramak' One of the greatest of all Kabbalists was Rabbi Moshe Cordovero. He was born in 1522 in Safed, the city that was soon to become famed as a center of Kabbalah. At a young age, he already gained a reputation as an extroardinary genius. Besides his knowledge in Kabbalah, he was a Talmudic scholar and philosopher of the highest rank, and was widely respected in these fields. He was even one of the four to receive the special semichah-ordination from Rabbi Yaakov Beirav in 1538, along with Rabbis Yosef Caro (Cordovero's teacher in Jewish Law), Moshe of Trani and Yosef Sagis, all of whom were much older and better known than the young prodigy. wrote: “Anyone who lives in Eretz Yisroel is considered a righteous person even if it doesn't appear that way. For, if he wasn't, then the land would spit him out, as it says, ‘And the land shall spit out its inhabitants' (Vayikra 18:25). Therefore, regarding even those who act in evil ways, if the land does not reject them then God calls him “righteous.” This is what is meant by the verse, ‘This is the gate of God; the righteous shall enter through it' (Tehillim 118:20). The ‘gate of God' refers to Eretz Yisroel, as we see Ya'akov Avinu calling it ‘the gate of Heaven' (Bereishis 28:17). The first letters of tzadikim yavo'u vo—the righteous shall enter through it—are Tzaddi -Yud-Bais and can be arranged to spell tzvi—deer—implying that Eretz HaTzvi—the Land of the Deer—is the gateway to God, and that all those that enter it are called “righteous,” for once they enter they do not leave.” (Tuv HaAretz, The Advantage of Living in Eretz Yisroel . . .) In other words, Eretz Yisroel mystically maintains the spiritual status of Jews living on the land, as long as they fulfill the mitzvos dependent upon the land, like taking tithes and observing the Shmittah year. Hence, it takes less spiritual accomplishment to access the Hidden Light in Eretz Yisroel as it does in the rest of the world, which is why the Talmud says: Even the air of Eretz Yisroel makes a person wise. (Bava Basra 158b) Hence, one of the borders of Eretz Yisroel, the one the Jews were made to cross on their initial entry into the land, is the Yarden, or the Jordan River. In English the name may mean very little, by the Hebrew name can be broken into two parts: yarad Nun—the Nun descended. Which Nun? The Nun of the Nun Sha'arei Binah —the Fifty Gates of Understanding, with which God made Creation (Rosh Hashanah 21b). Kabbalah explains that it is the Nun Sha'arei Binah that the Ohr HaGanuz passes through on its way down into our world. It is the Fifty Gates of Understanding that filter the light, allowing it to result in every aspect of Creation as we know, and don't know it, above and below. It is also the light of Torah, for those who merit it, which is why the Midrash also says that there is no Torah like the Torah of Eretz Yisroel. For, even in times when the Temple does not exist, and the kohanim cannot function in the role as they once did, Eretz Yisroel does, making access to the Hidden Light that much easier. Hence, another names for the Jewish people is Mamleches Kohanim—a kingdom of Kohanim— since with the help of Eretz Yisroel, we can also function in the level of kohanim to some degree. Not only is the Nun Sha'arei Binah the source of the light of the Torah, it is also the source of our souls, which we access on more profound levels by learning Torah, and, of course, by living in Eretz Yisroel. Sometimes we forget this, and it takes our enemies to remind us of who we really are. This is why Haman can also be read: Heh-Mem, Nun, or “they are 50,” referring to the Jewish people that Haman arouses by his attempt at genocide. This is also why he planned to hang Mordechai on a gallows that was 50 amos high: Haman sensed that there was about to be an influx of the light of the Nun Sha'arei Binah, and wanted to thwart it. It is with the light of the Fifty Gates of Understanding that we use to fully rectify Creation. This is the death note for Amalek. Therefore, explains the Nesivos Shalom, Sholom Noach Berezovsky (Hebrew: שלום נח ברזובסקי; August 18, 1911 – August 8, 2000) was the rebbe (hereditary rabbinic leader) of the Slonim dynasty of hasidim from 1981 until his death. His teachings were published as a series of books entitled Nesivos Sholom Amalek attacked the Jewish people during their 50 day ascension to Mt. Sinai and the acceptance of Torah. He didn't stop it from happening, but he was able to lessen its impact, and hold of the Final Redemption. The next time Amalek tries to block such an opportunity for complete redemption, is just as the Jewish people are entering the land. This time Amalek attacks through Balak and Bilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is even built into their names. Once again, he didn't stop the event, but he lessened it enough to hold off the Final Redemption for a while longer, once they caused Gad, Reuven, and Menashe to choose to live in the Diaspora instead of Eretz HaKodesh. The next potential for a complete redemption was in Mordechai's and Esther's time, which, as the Talmud says, was really the completion of what began at Har Sinai over a millennium before. Once again, Amalek showed up, not preventing redemption, but lessening its impact and its ability to eradicate evil from Creation. After that, there were battles with Amalek, but mostly started by the Jewish people, especially in Shaul HaMelech's time. The next war an Amaleki seems to go out of his way to fight against the Jewish people was in World War II, which, as Hitler, y”s, himself admitted, was really a war against the Jews. And, in pure Amaleki style, he sacrificed the war effort, put himself at risk, just to harm and murder more Jews. He may not have physically descended from Amalek, but he certainly did spiritually. His arrival on the scene would imply that, at that time, there was a potential for the complete tikun, and he came to stop it. The Holocaust, according to Torah hashkofah, was Amalek's attempt to prevent the Final Redemption, so that he, and other evil people like him, can remain in history a little longer. However, as always, Amalek is never able to completely prevent the aspect of redemption that was destined for that time, but he was able to limit its impact, and push off the full tikun a little longer. This is why the formation of the State of Israel has been so confusing for some, and misread by so many, some who see too much in it, and many who see too little in it. Nevertheless, aside from many other reasons, which are mentioned in my new book, Drowning In Pshat: A Deeper Look At The Final Redemption, the very fact that Amalek showed up when he did makes it clear that what happened in 1948 was certainly part of the Final Redemption. Just how much remains to be seen, but an important part of it, it is hard to say otherwise. Why should anyone be surprised if they understand the lands connection to the Nun Sha'arei Binah? Like the Jewish people themselves, it is a lens through which the light of Torah is able to shine on the rest of the world: From Tzion will come Torah. (Yeshayahu 2:3) From Tzion, the light of the Nun Sha'arei Binah fill go forth to the rest of the world, just as it goes from the kohanim to the Jewish people. Hence, the last letter of the word kohen is, in fact, a Nun, to indicate that which they are supposed to radiate to the rest of the nation, by using the light of 25. They were the microcosm; the Jewish nation, as a whole, is the macrocosm. Thus, the Kohen Gadol wore the letters of the 12 Tribes on his shoulders, 25 letters on one side, and 25 letters on the other side. How convenient it was that all the names of tribes, the fathers of the entire nation, should total 50. It was an ongoing reminder of the role of the kohanim.

Many commentators noted that Parashat Tesaveh is unusual, in that Moshe Rabbenu's name does not appear anywhere in this Parasha. It is one of the only Parashiyot since the account of Moshe's birth (in Parashat Shemot) that omits his name. The explanation given is that after the sin of the golden calf, G-d decided to annihilate Beneh Yisrael and create a new nation from Moshe, but Moshe interceded on the nation's behalf. He demanded that G-d forgive the people, adding, “…and if not, then erase me from Your book which You have written” (Shemot 32:32). A righteous person's words are so powerful that they have an impact even when spoken on condition – and therefore, although G-d indeed forgave Beneh Yisrael, Moshe's demand to be “erased” was fulfilled in some way, through the omission of his name from Parashat Tesaveh. The question naturally arises as to why Parashat Tesaveh was selected as the Parasha through which Moshe's plea would be fulfilled. What is unique about Parashat Tesaveh that Moshe's name was omitted specifically from this piece of text? One possibility is proposed by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who noted that Moshe asked G-d to “erase” him from “Sifrecha” (“Your book”). This word could be read as a combination of the word “Sefer” and the letter “Chaf,” which in Gematria equals 20. Meaning, Moshe asked to be “erased from the 20 th “book” – and Parashat Tesaveh is the 20 th Parasha in the Torah. Therefore, his name is omitted from this Parasha. There may, however, be an additional explanation. Parashat Tesaveh begins with the command that pure olive oil be provided for the kindling of the Menorah in the Mishkan. The Gemara makes an enigmatic comment about olives and olive oil, teaching that eating olives has the effect of compromising one's ability to retain his Torah knowledge, whereas consuming olive oil has the precise opposite effect, enhancing one's ability to remember the Torah that he learns. The holy books explain the meaning behind this Talmudic teaching. An olive contains its oil within it, and thus represents the student of Torah who keeps his Torah knowledge for himself, without sharing it with others. Olive oil is what the olive has shared with the world, by allowing itself to be crushed. Hence, olive oil symbolizes the person who shares his Torah with other people. Scholars might be reluctant to teach because this takes precious time away from their own growth and development. The Gemara here instructs that to the contrary – it is specifically the “olive,” the person who keeps his Torah to himself, refusing to invest time and effort to teach, who is prone to forgetting what he has learned. But a person who resembles olive oil, who humbly takes the time to share his precious knowledge with other people, is guaranteed to be rewarded with the ability to retain the material he studies, despite the sacrifice he makes for the sake of teaching other people. The first time the olive is mentioned in the Torah is the story of Noah, who sent a dove to determine whether the waters had subsided after the flood. The dove returned with an olive branch, informing Noah that indeed, the world had again become habitable. In light of what we have seen, we could explain the significance of the olive in the story of Noah. The prophet Yeshayahu (54:9) refers to the flood as “Meh Noah” – “the waters of Noah,” and the Zohar explains that Noah is blamed for the flood because he did not pray to G-d to save the generation. The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught that Noah's soul was reincarnated in the person of Moshe Rabbenu so that this mistake could be rectified. Moshe achieved this rectification when he petitioned G-d on behalf of Beneh Yisrael following the sin of the golden calf. In direct contrast to Noah, who made no attempt to save his generation, Moshe appealed to G-d to save Beneh Yisrael, going so far as to declare that he was prepared to be “erased” together with them. Appropriately, then, Noah is presented with an olive branch, a symbol of his failure to concern himself with the needs of others, and focusing on his own wellbeing. Moshe, by contrast, embodied the message of olive oil, the notion of sharing one's blessings, and looking out for others. Therefore, in Parashat Tesaveh, the Parasha which speaks of the olive oil used for the Menorah, Moshe's name is omitted, expressing his selflessness and boundless concern for others, the way he was never concerned only with himself, but rather looked out for the needs of the people he led.

Bill and Behnam discuss the status of U.S. posture in the Middle East, including whether deterrence has been restored and how the U.S. could be more proactive in Syria and Iraq (but wait, do we even have a partner in Baghdad?); the unclaimed rocket attack (by Hezbollah) on the northern Israeli city of Safed; Iran's recent missile launches (speaking of… just how close are they to being able to build and launch a nuclear weapon?); and why the cyberattack just conducted by the U.S. on an alleged Iranian spy ship transiting the Gulf of Aden, Bab al-Mandeb, and Red Sea will do nothing to deter the Islamic Republic.

While Israel is at war with Hamas, they also face ongoing rocket attacks by Hezbollah which causes concerns of a widening conflict. The latest round of rockets coming from Lebanon hit the northern Israeli city of Safed which injured eight and killed one woman. Meanwhile, Israeli Defense Forces have evidence the leader of Hamas is still in Gaza and could be in Rafah. FOX's Gurnal Scott speaks with Mike Tobin, FOX news correspondent reporting from Tel Aviv, about today's round of rocket attacks and where recent negotiations in Egypt stand. Click Here To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit megaphone.fm/adchoices

1 woman killed,8 hurt in rocket attack on Safed area. Mayor complains city is not protected. Gaza truce contacts continue in Cairo.See omnystudio.com/listener for privacy information.

While Israel is at war with Hamas, they also face ongoing rocket attacks by Hezbollah which causes concerns of a widening conflict. The latest round of rockets coming from Lebanon hit the northern Israeli city of Safed which injured eight and killed one woman. Meanwhile, Israeli Defense Forces have evidence the leader of Hamas is still in Gaza and could be in Rafah. FOX's Gurnal Scott speaks with Mike Tobin, FOX news correspondent reporting from Tel Aviv, about today's round of rocket attacks and where recent negotiations in Egypt stand. Click Here To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit megaphone.fm/adchoices

While Israel is at war with Hamas, they also face ongoing rocket attacks by Hezbollah which causes concerns of a widening conflict. The latest round of rockets coming from Lebanon hit the northern Israeli city of Safed which injured eight and killed one woman. Meanwhile, Israeli Defense Forces have evidence the leader of Hamas is still in Gaza and could be in Rafah. FOX's Gurnal Scott speaks with Mike Tobin, FOX news correspondent reporting from Tel Aviv, about today's round of rocket attacks and where recent negotiations in Egypt stand. Click Here To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit megaphone.fm/adchoices

There are several differences between the way Sepharadim write the text on the parchment inside the Tefillin, and the way the Ashkenazim write the text. In light of these differences, the question arises as to whether a Sepharadi may wear an Ashkenazi's Tefillin. If, for whatever reason, a Sepharadi does not have his Tefillin available, and the only available Tefillin are those of an Ashkenazi, can he wear them to fulfill the Misva, and, if so, should he recite the Beracha of "Le'haniah Tefillin" over the Ashkenazi's Tefillin? One difference between the two types of Tefillin is the shape and formation of the letters. With regard to this difference, it is acceptable for a Sepharadi to wear an Ashkenazi's Tefillin, and vice versa. The Ashkenazic and Sephardic customs regarding the formation of the letters do not regard each other as invalid, and thus, for example, an Ashkenzi can be called to the Torah written according to Sephardic tradition and recite the Berachot, and vice versa. Indeed, the Arizal (Rav Yishak Luria of Safed, 1534-1572) wrote that all the formations of the letters, according to both traditions, have deep and profound meaning, and we apply here the rule of "Elu Va'elu Dibreh Elokim Hayim" (they both represent the Divine word). Therefore, if the only difference between the different types of Tefillin was the difference in forming the letters, it would be perfectly acceptable for a Sepharadi to wear Ashkenazi Tefillin, and to recite the Beracha. However, there is also another important difference between the two types of Tefillin. Halacha requires that the fourth paragraph of the text in the Tefillin be written "Setuma" ("closed"), and there is a difference of opinion among the Halachic authorities as to what exactly this means. According to the Shulhan Aruch (Orah Haim 32:36), an empty space the length of nine letters is left in between the third and fourth paragraphs, whereas according to the Taz (Rabbi David Segal, Poland, 1586-1667), empty space is left both at the end of the third paragraph and at the beginning of the fourth paragraph. In the view of Maran, leaving additional empty space, beyond what is required, invalidates the Tefillin, and thus Tefillin prepared in accordance with the view of the Taz are invalid according to Maran. Ashkenazim, by and large, prepare Tefillin following the Taz's opinion, and these Tefillin are thus invalid for Sepharadim, who follow the rulings of Maran in the Shulhan Aruch. As for the practical Halacha, Hacham Bension Abba Shaul (Israel, 1923-1998), in his Or Le'sion (3:7), writes that if a Sepharadi has access only to Ashkenazi Tefillin, he should wear those Tefillin because he has nothing else to use, but he does recite a Beracha. Hacham Ovadia Yosef, in his Yabia Omer (vol. 9, pp. 232-3), cites Hacham Bension's ruling, and then refers the reader to his responsum in Yehave Da'at (4:3), where he writes that in light of the Shulhan Aruch's ruling, a Sepharadi does not fulfill his obligation at all wearing Ashkenazi Tefillin. (He also cites this ruling from the Ish Masliah.) Of course, if one happens to know that the Tefillin were written in the "Setuma" fashion as required by Maran, then he may wear it, but otherwise, since the vast majority of Ashkenazi Tefillin are prepared in accordance with the Taz's opinion, a Sepharadi cannot fulfill his requirement with such Tefillin. This ruling also appears in the Oserot Yosef section of Hacham David Yosef's Halacha Berura. (It should be noted that an Ashkenazi can fulfill his requirement by wearing Sepharadi Tefillin.) Therefore, a Sepharadi who has access only to Ashkenazi Tefillin cannot fulfill his Misva by wearing the Tefillin, and if he did put it on, and later in the day obtains access to Sepharadi Tefillin, he must put it on with a Beracha. Summary: A Sepharadi cannot fulfill his obligation with Ashkenazi Tefillin, because the way the vast majority of Ashkenazi Tefillin are prepared is invalid according to Sephardic custom.

This week President Biden re-designated Yemen's Houthis as a global terrorist group amid its increasing attacks on international shipping in the Red Sea. Meanwhile, in Lebanon, the Hezbollah terror group continues to threaten Israel's northern border, and the Israel-Hamas war continues as Hamas still holds more than 100 Israeli hostages taken on 10/7. Matthew Levitt, Fromer-Wexler Fellow & Director of the Reinhard Program on Counterterrorism and Intelligence at the Washington Institute, joins us to help make sense of the renewed terror threat, how these terror groups are coordinating their strategy and attacks, and what the U.S., Israel, and its allies are doing to fight back against Iran and its terror proxies. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC.  Episode Lineup:  (0:40) Matthew Levitt Show Notes: Learn: 5 Things to Know About the Houthis, Their Attacks on Israel and the U.S., and Their Treatment of Yemen's Jews Listen – People of the Pod on the Israel-Hamas War: Unpacking South Africa's Baseless Genocide Charge Against Israel Countering the Denial and Distortion of the 10/7 Hamas Attack 4-Year-Old Hostage Abigail Idan is Free–Her Family is On a Mission to #BringThemAllHome What Would You Do If Your Son Was Kidnapped by Hamas? Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts. Transcript of Interview with Matthew Levitt: Manya Brachear Pashman:   This week the US military struck a Houthi arsenal in Yemen that had threatened US Navy vessels in the Red Sea. It was America's fourth strike on Houthi turf since November 19. Meanwhile, the Hezbollah terror group continues to violate a UN Security Resolution and threaten Israel's border, and Hamas still holds more than 100 Israeli hostages taken during the October 7th invasion and massacre.  What do all these terror groups have in common? Returning here to discuss is Matthew Levitt, the Fromer-Wexler Fellow & Director of the Reinhard Program on Counterterrorism and Intelligence at the Washington Institute.  Matt, welcome back to People of the Pod. Matthew Levitt:   Thank you so much for having me. Manya Brachear Pashman:   So let's start with the terror group making the latest headlines. The Houthis? Who are they and why has the Biden administration just re-designated them a terrorist organization? Matthew Levitt:   So the Houthis are a separatist group in Yemen, based in the north of the country. They are Shia, and they get support from Iran. But they're not exactly the same kind of Shia as Iran. And they aren't exactly the kind of proxy that says jump when Iran says how high.  This is a relationship of convenience and my enemy's enemy. And they both hate the United States and the west and hate Israel. And the Houthis have been for years an ineffective, and for the Iranians an inexpensive and risk free way to complicate things for the Saudis. So for years, the Houthis were shooting at the Saudis when the Saudis were involved in the Yemeni war, after the Houthis had taken over.  And that's one of the reasons why things are a little sensitive right now, because there have been efforts to try and negotiate a ceasefire between the Houthis and the Saudis. The Saudis aren't happy with what the Houthis are doing right now in the Red Sea. But they also don't want to rock the boat.  The Houthis have as part of their mantra printed on their flag, Death to Israel, Death to America, Death to Jews, all three, they're not particularly, you know, unclear. And so they have flown drones towards Israel that have been shot down, they have fired ballistic missiles at Israel, some of which have been shut down by US Navy vessels, at least one was shut down by the Saudis. Just pause to think about that for a minute. The Saudis weren't thinking this was aimed at them, the Saudis shut down a Houthi missile aimed at Israel, which suggests that the Israel-Saudi reconciliation track, while very much on pause, is not over. And the Israelis have shot down some including for the first time ever using the arrow anti-missile system, which shot down a ballistic missile in lower outer space.  Now, the Houthis have tried to leverage their position geographically by targeting ships in the Red Sea. They claim that they are targeting only those ships that are owned in whole or in part by Israel or have serviced Israeli ports. They've hit some American ships as well. They're clearly getting intelligence from the Iranians on this. And it has disruptive international freedom of navigation.  And you have now a new problem in terms of getting things where we need them to be to stock our shelves, because boats that would normally go up the Red Sea and through the canal are now going around South Africa. Manya Brachear Pashman:   And this volatility on the part of the Houthis is also compounded by what's going on with Hamas, and also Hezbollah. Is Iran the common denominator here, Matt? I mean, is that what all these terror groups have in common, or is there much more? Matthew Levitt:   So it's true, the Houthis claimed that what they're doing is in support of the Palestinians. But what we are seeing for the first time put into action is the strategy that was developed by the late Qasem Soleimani, the head of the Quds Force, who was killed in Iraq several years ago. And that strategy was what he called uniting the fronts. And so this idea that across the spectrum, and it really is a spectrum of proxy, activity of sponsorship.  Hezbollah is at one end very, very close to Iran, the Houthis, I would argue, are at the other end, and Hamas is kind of somewhere in between. Getting them all to be able to coordinate their activities, when push comes to shove. Now, Hamas for its part is very happy with the Houthis. They're quite disappointed with Hezbollah.  There are reports in the Arabic press, that Hamas expected that Hezbollah would get much more involved and Hezbollah didn't when they saw the US naval presence, you know, two aircraft carriers. Whatever the specifics, Hamas have been very vocal about how displeased they are with the level of support they're getting from Hezbollah, though that has been significant. And they're pretty pleased with the support they're getting from the Houthis, which is outsized what might have otherwise been expected from the Houthis. Manya Brachear Pashman:   So the alignment of these groups with Iran, what exactly does that mean? Does that mean that Iran is pulling the strings? Are they funding the activities? All of the above? I mean, you mentioned the goal of coordinating all these proxies, but does coordinating go as far as collaborating? Matthew Levitt:   So I don't want to get into a semantic discussion of what exactly is the difference between collaborating and coordinating. I think what's important to understand here is that it's not like in the movies, where everybody's getting together at a meeting with evil laughs, coordinating all that they're doing. There have been some meetings, we know that for at least the past few years. Iranian Quds Force, Hamas, Hezbollah, Palestinian Islamic Jihad had been meeting at what they call, their term not mine, a joint operations room in Beirut. What all is coordinated is not entirely clear. You've had Iranian and some Shia militants from Iraq, the Ḥashd ash-Shaʿbī making statements recently about how, you know, generally things are coordinated right now.  Frankly, the level of coordination took a hit with the assassination of Qasem Soleimani. And there was no one with the gravitas to kind of bring all these proxies together. So they actually leaned on Hassan Nasrallah, the Secretary General of Lebanese Hezbollah to come in and serve that role not only kind of mediating between the various Iraqi Shia militant groups, but also the others, the Hamas is that Palestinian Islamic Jihad and the Houthis. So they're not all sitting around a big conference table. And you'll do this and you'll do this, but they're all getting support–financial and often weapons from Iran. There is some significant cross pollination in some personalities.  So for example, for the first time this week I've seen in the open source, Israelis say that the head of the Redwan special forces unit in southern Lebanon that has been firing anti tank guided missiles into Israel multiple times a day is a guy known as Abu ‘Ali Al- Tabataba'i. He was in southern Lebanon for many years. Then he was sent to Syria, where he worked with Iraqi Shia militants and Quds Force. Then he was moved from there to Yemen, where Hezbollah had a very, very small contingent, maybe a couple of dozen.  But the fact that they sent someone that senior was telling. I actually wrote a piece of Foreign Affairs about this years ago, when it came out that he was sent to Yemen. He was designated by the US Treasury, there's a Rewards for Justice from the State Department to reward out for his head. Well, he now is back from Yemen, got a promotion and is the overall head of the Redwan unit. And he has at this point, all kinds of personal relationships.  And so there's a little bit of cross pollination, you might talk about the people you know, from back when you went to college together. And back in the day the Al Qaeda would talk, did you go to the duranta camp in Afghanistan? Do you remember that trainer? Well, now there's a similar thing going on in the Shia extremists milieu? Did you go to the camps together? Were you in Iran at the same time, or Iraq or Lebanon at the same time? Which trainer did you have, who did they send to you? And so there is coordination happening, but I don't think it's Houthis. Sometime this morning, you're going to be targeting a ship.  On the flip side, there is some open source information about ships that you can find and their ownership. But it's clear that the Iranians are also providing them information that is not public. And they're also clearly working with Hezbollah. If you go back to October 7 itself, the plotline of October 7, fire a bunch of missiles under that cover, infiltrate across the border, take as many civilian communities as possible, kill a bunch of people, kidnap others across the border.  That was the Hezbollah plan that the IDF Northern Command was preparing and training to deal with for years. And it was Hamas who used it, so you can see some of that connectivity. Manya Brachear Pashman:   Ah, exchanges of strategy. Matthew Levitt:   Strategy and more. It's not every tactic. It's not every every instance, but there is certainly overall strategy that they're coordinating. There certainly is communication. There certainly is movement of funds and of weapons. And, and this is the first time we're seeing that type of coordinated effort involving militants from Iraq, Iranian assets in Syria. You know, at one point, the Iranians flew a drone and crashed it into a school and a lot. The drone flew down. Jordan didn't cross into Israel until the very end went into a lot. It was a school where children evacuated from communities in the south, are being educated. I don't know if it's luck. I think it is. I don't think the Iranians had intelligence to know exactly what time class got out. But it was, you know, a couple of hours after class got out could have been much, much worse. And even just today, there are reports of things being shot towards Israel, around the Red Sea. Manya Brachear Pashman:   So are we at risk of a wider war? Or does anything stand in the way of that? Matthew Levitt:   Yes. We really are at the brink of a regional war. And I see a lot of people, a lot of press saying that Israel has done something which brings us to the brink of a regional war. And I challenge that Israel is responding to not only the attack on October 7, but to all kinds of attacks. Still, the United States also is not bringing the region to the brink of war, when United Kingdom strike Houthi assets in an effort to prevent them from being able or to deter them from carrying out attacks on vessels in the Red Sea. Ultimately, this really comes down to how far do Iran and its spectrum of proxies want to push the envelope.  I think at the end of the day, they're actually quite happy with what's going on. So long as the fighting in the Gaza Strip continues, I think they feel justified in saying this can go on. They have said, Hezbollah and others have said, that this can stop when the fighting of the Gaza Strip stops. Whether that is what they actually mean or not is something only time will tell. But I think at the end of the day, the decision about whether or not this spills into a broader regional war doesn't rest with Israel or the United States or the United Kingdom, those that are responding to the aggression.  But it's the aggressors. How far does Hezbollah want to push this? For a long time, Hezbollah was only hitting military targets in the north and now they're selectively hitting some civilian targets. Killed a mother and her son in their home in northern Israel just a few days ago. Generally, they're still hitting military targets but it's escalating a little bit in response to the Israeli assassination of Hamas leader Saleh al-Arouri, which was a big deal because they killed him in Hezbollah stronghold.  They hit some pretty significant Israeli military targets, a radar installation on the Hermon mountains and Northern Command Headquarters near Safed.  Those appear to be one offs. Do the Shia militias do something more? Do Iranian assets in Syria try and infiltrate more drones or rockets? Do the Houthis get lucky and hit something particularly big and bark something more. There's lots of ways for this to unintentionally, to escalate. But I do think that all parties right now don't want a regional war.  That said, Hezbollah, Iran, the Houthis, the Shia militias in Iraq, certainly Hamas, Palestinian Islamic Jihad, some of the groups that we're seeing very active in the West Bank right now are quite happy to see this level of pressure on Israel and starting the first of what I think they want to be a trend, of these types of coordinated assaults.  Manya Brachear Pashman:   So why don't they want a wider war? What is their goal? Matthew Levitt:   They all have as part of their goal, their raison d'etre, destroying Israel, kicking the United States out of the region, undermining Western powers in the region, etc. But they all also understand that you go too far, and you open up this to a much broader conflict. The United States has barely gotten involved. They've done a few very, very small things in Yemen. They have been very supportive to Israel's effort to defend itself. While the US has sent significant forces to the region, they have not done anything, for example, regarding Hezbollah in Lebanon. They've not done anything in terms of the Hashed al-Shaabi in Iraq attacking Israel, though they have responded very, very, very few times, I might add, to the significant number of times Iraqi Shia militants have struck at US military targets in Iraq and Syria. They understand that this could get much bigger. And ultimately, Iran understands that if things escalate too much, that the fight is going to come to Iran. And it won't stop.  They also really don't want Hezbollah in particular, to go too far in the moment. Because all those rockets that the Iranians have provided to Hezbollah in violation of UN Security Council resolution 1701, since the 2006 war, they're not there primarily for this. They're there to deter Israel and anybody else from attacking Iran's nuclear program, which by the way, the Iranians have been pushing the envelope on throughout this period of conflict since October 7.  And if anybody should attack Iran or its nuclear program, this is seen as Iran's best second strike capability. It's why Hezbollah has basically not fired almost anything other than the Kornet anti tank guided missiles, fired a couple of other short range things. But none of the precision guided missiles under the longer range missiles, that's all, but that powder is dry. That's all for now. And I think Iran doesn't want those spent right now, and also doesn't want these to escalate to the point where the Israelis go ahead and try and take them out under the cover, or in the context of this current conflict.  So there's a strategic set of goals and they believe in, you know, the concept of muqawima, of resistance. There's this idea of muqawima patience, right? This, from their perspective is what God wants, it will eventually happen.  This past three months, this is a huge step on the road to resistance victory. This is a huge success in terms of galvanizing multiple forces to unite the fronts. Doesn't all have to happen right now. But they believe that this is very much a sign that they're on the right path, and it's a step in what they would consider to be the right direction. Manya Brachear Pashman:   Well, Matt, thank you so much. I appreciate you explaining who these terror groups actually are and helping our listeners better understand the headlines.  Matthew Levitt:   It's always a pleasure. Thanks so much for having me. And if you want more, there's plenty more at WashingtonInstitute.org. Thank you for the work you're doing and for having me on the show.

There is a custom among Kabbalists to wear Tefillin while praying Minha, but the consensus among Kabbalistic scholars is that Tefillin should not be worn during Minha on Ereb Shabbat, particularly when one is praying Minha close to the onset of Shabbat. The reason for this exception is that as the sanctity of Shabbat is setting in, Tefillin are inappropriate. This view is cited by the Be'er Heteb commentary to the Shulhan Aruch (Orah Haim 37:3) in the name of the Arizal (Rav Yishak Luria of Safed, 1534-1572) and the Shelah (Rav Yeshaya Halevi Horowitz, 1558-1630). The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes (in Se'if Katan 100) that this was the custom of the Kabbalists in Yeshivat Bet-El. This is also the opinion of Rav Hida, Petah Hadebir, and Shelah Hakadosh. Although the Sefer Mekor Hayim says to wear Tefillin during Minha on Friday afternoon, Rabbi Avner Efgin in his Sefer Dibre Shalom volume 5 writes regarding that opinion and concludes that it is clear according to the Rashash that one should not wear Tefillin on Ereb Shabbat including the fast of Asara Be'Tebet. Although the Shulhan Aruch rules explicitly that Tefillin may be worn on Ereb Shabbat until the period of Ben Ha'shemashot (the time between sunset and nightfall), the commentators explain that he is referring to somebody who had been wearing Tefillin since the morning. One should not, however, put on Tefillin in the afternoon on Ereb Shabbat. This discussion becomes especially relevant when the fast of Asara Be'Tebet falls on Friday (as it does this year 2013, 5774). The custom in our community is to wear Tefillin during Minha on a fast day, and the question thus arises as to whether Tefillin should be worn when a fast is observed on Ereb Shabbat. Rav Haim Palachi (Turkey, 1788-1869), in his work Hikekeh Leb (vol. 1, Orah Haim 2), writes that Tefillin should not be worn during Minha on a fast day when it falls on Friday, just like on ordinary Fridays. This is the ruling followed by Hacham David Yosef, in his Halacha Berura (vol. 2, p. 190). Summary: Although the custom in our community is to wear Tefillin during Minha on a fast day, if a fast day falls on Friday, Tefillin should not be worn during Minha.

Even if one is studying Torah when the time for the Hanukah candle lighting comes, he should stop learning and go light candles, rather than appoint somebody to do it in his stead. The entire purpose of Torah study is to prepare us to serve G-d, and thus when the time comes to light the Hanukah candles, which is how we are to serve Hashem at that moment, we must do so. Although it is told that Rabbi Shimon Bar Yohai used all his time for Torah learning without ever stopping, except for Biblical obligations such as Keri'at Shema, this practice is reserved for those on his unique level of diligence. Nobody can claim such a stature, and in fact even serious students of Torah routinely interrupt their studies for mundane purposes such as to get a cup of coffee, answer a phone call, and so on. Clearly, then, it would be wholly inappropriate for somebody to suddenly claim that he is too diligent a student to interrupt his studies for an important Misva such as Hanukah candle lighting. One should light the Hanukah candles with genuine emotion and excitement, and not out of rote. We must remind ourselves when we light that the miracle was performed for us, as we would likely not be observant Jews today if the Hanukah miracle had not occurred. We might draw a comparison to the Halacha requiring one to recite a Beracha when arriving at a place where a miracle happened to his father, his grandfather or his Rabbi – "Baruch She'asa Nes Le'abi Ba'makom Ha'zeh" (or "Le'zkeni" or "Le'rabbi"). Since he would not have been born if his father or grandfather had not been saved – and one would not have been taught if his Rabbi had not been saved – he must recognize how the miracle directly affected him. Similarly, our existence as Torah-observant Jews is a direct result of the Hanukah miracle, and thus when we light the candles we must feel that we give praise and thanks for a miracle that was performed for us. One should gather his entire family for the lighting of the Hanukah candles. It is not proper for one person to light while the rest of the family members are going about their ordinary business. The candle lighting must be a family event. It is preferable to use olive oil for the Hanukah candle lighting, and fortunately, olive oil today is readily available, and one can even purchase a readymade set of cups of oil with wicks for the Hanukah candle lighting. It must be noted, however, that the act of lighting should be done with a wax candle. This is mentioned by Rabbi Haim Hakohen of Halab (Aleppo), who was a student of the Arizal (Rav Yishak Luria of Safed, 1534-1572). The Arizal explained that when we light the Hanukah candles, we bring 370 lights from the upper worlds down into our world. This is symbolized by the Hebrew word "Sha'ava" (wax), as the first two letters ("Shin" and "Ayin") have a combined numerical value of 370, and the final two letters – "Vav" and "Heh" – which are the final two letters of the Name of "Havaya," represent our world. By using a wax candle to perform the act of lighting, we express the fact that we are bringing 370 lights down into our world. (Listen to audio recording for precise citation from the work Torah Lishmah, 476.) Incidentally, for the same reason the Arizal taught that if somebody is ill, Heaven forbid, or faces some other personal problem, he should light two wax candles next to the Hechal in the synagogue, in order to bring the heavenly blessings upon him. Summary: One should light the Hanukah candles when the time arrives even if he is at that moment engaged in Torah study. The lighting should be done with the entire family together, and with genuine joy borne out of the recognition that we directly benefit from the Hanukah miracle. It is preferable to fuel the Hanukah lights with olive oil, but the act of lighting should preferably be performed with a wax candle.

If somebody arrived late to the synagogue on Hanukah, while the congregation was reciting Hallel, should he join in the congregational recitation of Hallel and then recite Shaharit, or should he follow the standard sequence of Shaharit followed by Hallel? Several authorities, including the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939), rule that in such a case one should recite Hallel with the congregation and then recite the Shaharit prayer. In practice, however, one should follow the view of the Arizal (Rav Yishak Luria of Safed, 1534-1572) that the prayer service must always be recited in its proper sequence. Therefore, even though the congregation is reciting Hallel, one should pray Shaharit and then Hallel, in the usual order. Hallel is recited on Hanukah even in a house of mourning, Heaven forbid. This is the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Mahazik Beracha, and of the Kaf Ha'haim (683:4). The Hida writes that even the mourner himself recites Hallel. If one cannot remember whether or not he recited Hallel on one of the days of Hanukah, he does not need to recite it (Kaf Ha'haim 488:9). Summary: One who arrives in the synagogue when the congregation recites Hallel should recite the prayers in the usual sequence, and should not join the congregation in reciting Hallel. Hallel is recited on Hanukah even in a house of mourning, and even by the mourner himself. One who cannot remember on Hanukah whether he recited Hallel does not need to recite it.

#247.**To support the podcast or to sponsor an episode: https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com (Zelle/QP this email address)**** This episode is sponsored by Eli and Eva Genauer of Boca Raton Florida in commemoration of the 75th Yahrtzeit on the 8th of Kislev of Reb Moshe Yehuda Genauer of Seattle, Washington. This episode is also sponsored by the Israel Select Charity Fund: Tefillin campaign. Only $500 to gift a pair of tefillin to a soldier who is committed to wearing them for life.Please give whatever you can to protect our soldiers in the current war in Israel: https://thechesedfund.com/israelselect/tefillin?aff=SCNW**We discussed Rav Yisrael's bio (when and where he was born, his grandfathers Rav Levi Najara and Rav Yisrael di Corial, his father Rav Moshe Najara, and more), travels in the Middle East, end of life and burial in Gaza, his connection with the Arizal and Rav Chaim Vital, infamous comments of Rav Chaim Vital in Sefer Chezyonos, his poetry and its beauty, where he learned to compose poetry from, the controversey over his poetry and using secular music and poetry as its source and the argument with Rav Menachem de Loznano, his famous Shabbos Zemer Kah Ribon, what made his poetry unique, other works, the brand new (forthcoming) volume of Najara's poetry edited by Prof. Seroussi and Prof. Tova Beeri, and much more.To read the Safed edition of Zemirot Ysirael: https://hebrewbooks.org/21788To purchase Rav Yisrael's sermons, "Mikve Yisrael": https://www.biupress.co.il/index.php?dir=site&page=catalog&op=item&cs=875

It occasionally happens that when one returns home from the synagogue on Friday night, the Hallot are still being warmed up, either in the oven or on the hotplate or "blech." Must the Hallot be placed on the table for Kiddush, or may they be left to continue warming until one is ready to recite "Ha'mosi" over the Halla? The Gemara in Masechet Pesahim (100) tells that Rabba Bar Rav Huna once visited the home of the Resh Galuta (Exilarch) on Friday night, and a table, with bread on it, was brought before him. Rabba placed a cloth over the table and recited Kiddush. The Gemara provides the Halachic background to Rabba's actions, citing a Berayta which states that the table should not be brought before a person until after Kiddush, and if it is brought, it should be covered for Kiddush. Tosafot (commentaries by Medieval French and Geman Talmudists) explain that in ancient times, people used small, individual tables, which were set with food and then brought to each person at the meal. The Gemara here instructs that a person's table should not be brought to him until after Kiddush, and if it is, it should be covered for Kiddush. Tosafot then raise the question of how to reconcile the Gemara's ruling with a different passage in the Gemara which states that angels escort a person to his home on Friday night and grant him a blessing if they see his table set and his home in order. This would certainly imply that everything should be already be set in place for the meal before Kiddush. Tosafot answer that the tables should be set before Kiddush, but they should not be brought to the people until afterward. Regardless, Tosafot note that nowadays, when we sit around big tables, and quite obviously we do not have the table brought to us, the table should be set with the Hallot before Kiddush. This is also the clear implication of the Arizal (Rav Yishak Luria of Safed, 1534-1572), in Sha'ar Ha'kavanot, where he describes the procedure one should follow upon returning from the synagogue on Friday night, and mentions that the Hallot should be on the table even before Kiddush. This is, indeed, the prevalent custom, to place the Hallot on the table, covered both on top and on bottom, before Kiddush. (The coverings serve to commemorate the Manna which fell for Beneh Yisrael in the wilderness, which had a protective layer of dew on top and on the bottom.) It must be noted, however, that this is just a custom, and is certainly not indispensable for fulfilling the Misva of Kiddush. Certainly, if, for whatever reason, the Hallot were not on the table for Kiddush, the Misva has been fulfilled. Furthermore, one does not have to delay Kiddush for this purpose. For example, if one attends a Sebet or is at a hotel, and the bread has not yet been brought to the table, one may recite Kiddush without the bread if he anticipates that by the time everybody finishes washing the bread will be available. And if one would like to keep the bread warming, the best solution is to take two other Hallot or rolls and place them on the table for Kiddush. There is no requirement to use for Ha'mosi the bread that had been on the table for Kiddush. Summary: It is customary to have the Halla on the table already for Kiddush, but one should not delay the recitation of Kiddush while he waits for the bread (such as at a Sebet, or in a hotel). If one wants the Hallot to continue warming during Kiddush, he may take other rolls or Hallot and place them on the table for Kiddush.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1839-1933), in Parashat Balak (Halacha 2), discusses the prohibition of Setam Yenam, which forbids partaking of the wine of a non-Jew or wine that was touched by a non-Jew (listen to audio recording for precise citation). If the non-Jew is an idolater, than the wine is forbidden both for drinking and for any other kind of benefit. However, the Ben Ish Hai writes, if a non-Jewish, pagan child touches the wine, and the child is too young to understand the concept of idolatry of idolatrous worship, then the wine he touches is forbidden only for drinking. Since the child is too young to worship idols with an understanding of what it means, one may derive benefit from the wine he touches. The wine is, however, forbidden for drinking, even if the child is just a newborn infant. This applies only to children of non-Jewish pagans. In the case of a Moslem infant who touches wine without intending at all to touch it, the wine is permissible even for drinking. Moslems believe in the oneness of God, and are thus not considered idolaters. Therefore, the status of wine that they touch is more lenient than that of wine touched by idolaters. Specifically, wine touched by a Moslem is forbidden only for drinking, but not for other forms of benefit. And additionally, the Ben Ish Hai claims, if a Moslem infant touches wine unintentionally, the wine is permissible even for drinking. In the next Halacha, the Ben Ish Hai addresses the question of "Safek Setam Yenam" – a product regarding which we are uncertain whether it contains non-Jewish wine, or wine regarding which we are uncertain whether it was touched by a non-Jew. The Ben Ish Hai writes that in cases where we are uncertain whether it is the wine of a Moslem, the wine may be used, even for drinking. He gives an example of a certain kind of honey that Arab merchants would occasionally mix together with wine. The Ben Ish Hai writes that this product may be eaten, noting that Rav Haim Vital (1543-1620) testified to the fact that the Arizal (Rav Yishak Luria of Safed, 1534-1572) partook of this kind of honey. Since it is questionable whether or not the honey contains non-Jewish wine, and the non-Jew in this case in any event is a Moslem, who is not considered an idolater, the honey is permissible. Summary: If a child of non-Jewish pagans touched wine, the wine is forbidden for drinking, but other forms of benefit are permissible. If the child of non-Jews who believe in a single God – such as Moslems – touches wine, and did not have any intention to touch the wine – as in the case of a young infant – the wine is permissible even for drinking. If a product might contain wine of Moslems, and this is uncertain, the product is permissible for consumption.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Balak (1), discusses the Halachot relevant to the prohibition against drinking the wine of non-Jews (listen to audio recording for precise citation). He writes that according to Torah law, the only wine that is forbidden is Yayin Nesech, meaning, wine that was used as part of an idolatrous religious service. The Torah compares wine poured for a pagan deity to a pagan sacrifice, and it is therefore forbidden just like something that was offered as a sacrifice to an idol. The Ben Ish Hai emphasizes that Yayin Nesech is forbidden both for drinking and for any other kind of benefit. The Sages, however, expanded this prohibition to include Setam Yenam, any wine owned by gentiles. Furthermore, they forbade even Jewish wine that was touched by a gentile. The reason given for these enactments is that the Sages wanted to prevent Jewish men from engaging in close social contact with gentile women, which could lead to promiscuity or even intermarriage. However, the Ben Ish Hai writes, this is not the primary reason for the prohibition of Setam Yenam. The real reason, he asserts, involves deep Kabbalistic concepts that the Sages understood with their keen spiritual insight. According to Kabbalistic teaching, there is something inherent in the wine of non-Jews that renders it forbidden for Jews, and this is the primary reason for the prohibition. The Sages chose not to disclose the Kabbalistic origins of this Halacha, and so they instead gave a simple reason that even the unlearned masses could understand – the interest in avoiding close social contact with gentile women. For this reason, the Ben Ish Hai adds, the prohibition of Setam Yanam will always apply, even if the stated reason becomes irrelevant. If, at some point, circumstances arise that obviate the concern of close social contact, it would nevertheless still be forbidden to partake of the wine of non-Jews. The prohibition of Setam Yenam applies to both drinking and deriving other kinds of benefit from the wine of non-Jews. However, when it comes to non-Jews who are not idolaters, their wine – or the wine of Jews that they touch – is forbidden only for drinking. Other forms of benefit are not forbidden unless the gentile who owns or touched the wine worships idols. Accordingly, the Ben Ish Hai writes, it is permissible to derive benefit from the wine of Moslems, who, as the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) ruled in one of his responsa, are not considered idolaters. Moslems believe in a single Creator, and are therefore not considered idolaters. Wine that they own or touched is thus forbidden only for drinking; other forms of benefit are permissible. The Ben Ish Hai notes that this is also the position taken by the Arizal (Rav Yishak Luria of Safed, 1534-1572). The Ben Ish Hai discusses in this context the status of non-Jews who bow before articles in their houses of worship, and notes that they are considered idolaters, and their wine is forbidden for any kind of benefit. The concept of God's unity in their thought is not pure unity, and rather constitutes "Shituf" (the belief in a "partnership" of deities), and they are thus considered idolaters with respect to the laws of Setam Yenam. Therefore, all kinds of benefit are forbidden from wine owned or touched by a believing idolaters. The Ben Ish Hai in this context emphasizes the severity of this prohibition against partaking of the wine of gentiles. He makes reference to work on this topic called Yayin Ha'meshumar, a 19th-century work by Rav Natan Shapiro, and says that a person's "hair stands up" when he reads in this book of the unique gravity of this prohibition. The Ben Ish Hai also mentions the work "Ayuma Ka'nidgalot" which (on p. 24) tells a frightening story of the grave consequences of violating this Halacha. This prohibition is so severe, the Ben Ish Hai writes, that a person who violates this law "uproots his soul from the place where it is rooted, and he has no share in the world to come." Furthermore, there are some authorities who maintain that a person must avoid the wine of non-Jews even at the risk of death. According to this view, if a doctor advises a Jewish patient that he must drink a certain wine to save his life, he should surrender his life rather than drink the wine. It does not appear that Halacha follows this opinion, but the fact that some authorities issued such a ruling demonstrates the severity with which this prohibition is treated. Summary: It is forbidden to drink wine that is owned by a non-Jew, or that was touched by a non-Jew. If the non-Jew is somebody who has the status as an idolater – such as one who bows before an article in their house of worship – then the wine is forbidden for drinking and for any other kind of benefit.

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Many people hire workers to build their Sukka for them in preparation for Sukkot, which is perfectly acceptable. The question arises, however, as to whether a Sukka is valid if it was built entirely by a non-Jewish worker. The primary component of the Sukka is the Sechach (covering), and one might thus assume that this part of the Sukka must be put in place specifically by a Jew, who is obligated in the Misva of Sukka.The Gemara, however, indicates otherwise. In Masechet Sukka, the Gemara establishes that as long as the Sechach was placed for the purpose of providing shade, the Sukka is valid, regardless of who placed it. And thus even if a non-Jew put on the Sechach, and he has no knowledge whatsoever about the Misva of Sukka, the Sechach is valid, since it can be assumed that the worker understood that the covering is intended to provide shade. The second condition is that the Sechach is placed within thirty days of Sukkot, such that it is obvious that it is placed for the Misva. Although Rav Haim Palachi (Turkey, 1788-1869) maintained that one should not have a non-Jew construct the Sukka, Hacham Ovadia Yosef, in Hazon Ovadia (p. 56), disputes this view and shows that it is perfectly acceptable for a Sukka to be built by a non-Jew. This was also the ruling of the Rif, the Rambam and the Helkat Yoab, and this is the opinion accepted by Hacham Ovadia both in Hazon Ovadia and in Yalkut Yosef – Sukkot (p. 110; listen to audio recording for precise citation).It should be noted that in general, it is preferable to perform Misvot personally rather than discharge one's responsibilities by having others do the work for him. This point was made by numerous Poskim and by the Arizal (Rav Yishak Luria of Safed, 1534-1572). Hence, it is certainly preferable for one to personally involve himself in the building of a Sukka. Nevertheless, if one has a non-Jew build his Sukka, the Sukka is perfectly valid for the Misva.Summary: Although it is preferable to personally involve oneself in the construction of the Sukka, as is the case regarding all Misvot, nevertheless, a Sukka built by a non-Jew is perfectly valid, even if it was built entirely by the non-Jew.

It is customary to perform the "Kapparot" ritual on Ereb Yom Kippur – or, if necessary, anytime during the Aseret Yemeh Teshuba – which involves swinging a chicken around one's head while reciting a special text, and then slaughtering the chicken. The Rashba (Rabbi Shelomo Ben Aderet of Barcelona, 1235-1310), in one of his responsa, expressed his stern opposition to this practice, claiming that swinging and slaughtering chickens as a means of atonement constitutes "Darcheh Emori" – following gentile practices. He describes the efforts he made to abolish the custom in his area, and writes that "with the kindness of God" he succeeded in eliminating the custom. The Rashba's position was adopted by Maran, who writes in the Shulhan Aruch that the custom of swinging chickens for atonement should be abolished. This is also the view of the Peri Hadash (Rabbi Hizkiya De Silva, 1659-1698).However, it has been revealed that the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) indeed followed and strongly encouraged the custom of Kapparot. We, of course, treat all the customs and practices of the Arizal with the utmost seriousness and respect, as they reflect the customs of the Kabbalistic tradition, which we follow. Therefore, we do not accept Maran's ruling on this issue, and we follow instead the custom of the Arizal to perform Kapparot with a chicken. This practice is also codified by the great Rabbi from Halab (Aleppo), the Eretz Haim Sutton, and by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909).The concept underlying Kapparot is to bring to mind that everything done to the chicken should actually be done to the person. Specifically, the chicken endures all four forms of capital punishment that would be administered by a Bet Din for certain transgressions. Grabbing the chicken by the neck resembles Henek (strangulation); the slaughtering corresponds to Hereg (decapitation); the chicken thrown to the ground after slaughtering, resembling Sekila (stoning); and the chicken then roasted, symbolizes Serefa (burning). One should think in his mind while swinging the chicken that due to his sins he deserves all these forms of punishment, and he should think thoughts of sincere repentance and pray that he should spared the punishments which he deserves. Specifically a chicken is used for this purpose because a chicken is often referred to with the term "Geber," which is also used in reference to people, and thus a chicken is an appropriate "substitute" for the human being.Another purpose of Kapparot is to have the opportunity to perform the Misva of Kisui Ha'dam, which most people do not generally have a chance to fulfill. The Torah requires covering the blood of a chicken after it is slaughtered with earth, which is a relatively simple act that fulfills an affirmative Biblical command. Before Yom Kippur, as we seek to accrue as many merits as we can, we perform Kapparot in order to have the opportunity to perform an additional Misva. One should therefore request from the Shohet to be able to cover the blood after the chicken is slaughtered. Before covering the blood, one recites the Beracha "Baruch Ata…Asher Kideshanu Be'misvotav Ve'sivanu Al Kisui Ha'dam Be'afar." If one performs Kapparot with several chickens for himself and his family members, he should have his wife and children cover the blood of their chickens, with the Beracha, so they can be involved in this Misva.The custom is to take a chicken for every female in the family, and a rooster for every male. If one's wife is pregnant, then he takes for her two female and one male; a female for the wife herself, and both a male and female for the fetus, as its gender is unknown. (This applies even nowadays, when the gender can be determined through ultrasound, since the ultrasounds are not always precise.) One first performs the Kapparot for himself, before performing the ritual for his wife and then children. This is indicated by the verse, "Ve'chiper Ba'ado U'be'ad Beto" ("He shall atone for himself and for his household" – Vayikra 16:6), which suggests that one first brings atonement for himself, and only then for his household. This also follows logically; first one purifies himself, and then, once he has attained a state of purity, he is in a position to bring purification to the members of his family.Some have the custom of immersing in a Mikveh before performing Kapparot; this is recorded by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939), citing the Mateh Abraham.The chicken is swung three times around the head, during which one recites a three-phrase declaration – one phrase for each swing: "Zeh Halifati, Zeh Temurati, Zeh Kaparati" ("This is my exchange, this is my substitute, this is my atonement"). When swinging the chicken around someone else's head (such as wife or child), then he says, "Zeh Halifatcha, Zeh Temuratecha, Zeh Kaparatecha" for a male, and for a female he recites, "Zeh Halifatech, Zeh Temuratech, Zeh Kaparatech."Although the words "Halifa" and "Temura" seem synonymous (as both denote "exchange"), there is a subtle but important difference between them. The term "Halifa" refers to substituting with something superior, whereas "Temura" means the opposite – exchanging something with something else that is inferior. When we begin Kapparot, we are inferior to the chicken, because we have sins on our record, while the chicken obviously has not committed any sins. We therefore begin Kapparot by proclaiming "Zeh Halifati," indicating that we are substituting ourselves with something superior – the chicken. But then, once we've repented, we are superior to the chicken, and we therefore say, "Zeh Temurati" – we are substituted with something inferior.One must ensure to recite this declaration in the precise sequence of "Halifati," "Temurati," "Kapparati," because the first letters of these words spell "H.T.K.," which is the name of the angel assigned over inscribing people in the book of life (as in the phrase "Hotech Hayim," referring to "cutting out" people for a sentence of good life). Furthermore, "H.T.K." is the divine Name associated with Parnasa (livelihood) that is embedded within the famous verse, "Pote'ah Et Yadecha U'masbia Le'chol Hai Rason" ("You open your hand and willfully satiate all living creatures").After swinging the chicken, one recites a brief prayer text in which he prays that whereas the chicken is killed, he should be spared for life. It is customary to mention one's name and the name of his mother in this prayer. (We generally use the mother's name when we pray for someone, or for ourselves, because the relationship to one's mother can be definitively verified.) When reciting this text, one should recite "Zeh Ha'tarnegol Yelech Le'mita Ve'ikanes Ani L'hayim Tobim U'le'shalom" ("This chicken shall go to death, and I shall go to good life and peace"). It is important to recite this text, and not the erroneous text of "Zeh Ha'tarnegol Yelech Le'mita Va'ani Ikanes…" This text is incorrect because it sounds as though one prays that both he and the chicken shall be killed, Heaven forbid ("Zeh Ha'tarnegol Yelech Le'mita Va'ani" – "This chicken shall go to death, and I"). One must therefore ensure to recite, "Zeh Ha'tarnegol Yelech Le'mita Ve'ikanes Ani…" This is the ruling of the Kaf Ha'haim.The Shohet should slaughter the chicken immediately after the individual swings it around his head; the chicken should not be left in a box to be slaughtered later. While slaughtering the chicken, the Shohet should have in mind that he seeks to "sweeten" the five "Geburot" in the "Yesod Ha'malchut." He should also have in mind to repair the human souls that are reincarnated in the chicken, and to repair the soul of the individual for whom he slaughters the chicken.It is critically important to ensure that the Shohet who slaughters the chicken does so properly, in strict accordance with Halacha. Unfortunately, it sometimes happens that due to the heavy workload, as scores of people bring chickens for Kapparot, the Shohetim are fatigued and thus become lax with regard to the required inspections of their knives and the proper procedure of the slaughtering. Inspecting the knife requires Yir'at Shamayim (fear of God), and also concentration and patience. It could happen that one runs his finger over the blade three times without feeling a nick, but then the fourth time he notices the nick. If a Shohet is tired and overworked, he might not have the concentration or patience required to properly inspect the knife. It is therefore preferable for those who know how to perform Shehita to slaughter the Kapparot themselves, or for one to bring his chicken to a Shohet who is known to be competent and God-fearing. Additionally, it is proper for people to be assigned the job of inspecting the knives during Kapparot, so that the Shohetim, who are busy slaughtering, will not have to bear this responsibility. The Poskim warn that if a chicken is slaughtered improperly, whatever one has gained by performing this ritual is lost by the prohibition of eating non-kosher food. It should also be noted that if it is discovered that one's Kapparot chicken was slaughtered improperly, he has not fulfilled the Misva and must perform Kapparot with another chicken. (If, however, the chicken was found to be a Terefa, he does not need to repeat the Kapparot with a healthy chicken.)In light of this concern, it is acceptable to perform Kapparot earlier than Ereb Yom Kippur, in order to alleviate the pressure on the Shohetim. The preferred time for Kapparot is the early morning hours of Ereb Yom Kippur – based on Kabbalistic tradition – but it may be done earlier if necessary. This would even be preferable if there is concern that the Shohetim will be put under pressure and strain by having to slaughter chickens for many hours from the early morning hours of Ereb Yom Kippur.Some have the custom of giving the chicken to a poor person after the Kapparot. The Maharil (Rav Yaakov Ben Moshe Moelin, Germany, 1365-1427) strongly opposed this practice, as it is insulting to the poor to give them chickens upon which one has transferred his sins. Therefore, some have the custom to either leave the chicken with the Shohet, or to eat it oneself and give money to the poor. In any event, the atonement is achieved primarily through the slaughtering, and not by giving the chicken to the poor.If one cannot use a chicken for Kapparot, this custom can be observed by using money. The money should brre given to a poor person as charity. If one performs Kapparot with money, this money cannot be counted toward his Ma'aser Kesafim (tithe of his income). The money serves as his atonement, as a kind of "ransom" for his life, and it must therefore not come from money that he would in any event have to give to charity. (Nor should the cost of slaughtering the chickens be counted towards one's Ma'aser.)If one uses a chicken, he should state explicitly that he does so "Beli Neder," without accepting this as a lifelong practice, as he cannot know for certain that in subsequent years he will be able to perform Kapparot with a chicken.**You can fulfill your obligation of "Kapparot" by having Rabbi Mansour distribute funds on your behalf to those in need. Simply log on to www.iTorah.com **

Unfortunately, there are some people who belittle the "Simanim" – the special foods that we eat on the two nights of Rosh Hashanah to symbolize our hopes and prayers for the coming year, such as the apples, dates and leeks. They mistakenly feel that eating these foods is of no significance, and they therefore do not bother to observe this time-honored tradition.It must be emphasized that this custom is rooted in the Talmud, which states explicitly, "Simana Milta" – the use of "signs" to express our hopes and wishes is effective and meaningful. Indeed, eating foods that symbolize our hopes for the new year can have a significant impact and effect upon the coming year. The Gemara draws proof from the ancient custom to inaugurate new kings by a fountain of water, as a symbol of the nation's hopes for an everlasting dynasty that continuously "flows" like a fountain. This demonstrates that symbols are meaningful and effective in fulfilling our wishes. This can be understood either in terms of a spiritual effect caused in the heavens through eating the Simanim, and is mentioned in several books, or on a purely psychological level, that eating sweet foods, for example, impacts upon our psyche and draws us toward joyful, purposeful pursuits such as Torah and Misvot. Regardless, one must not belittle this tradition which has its origins in the Talmud, is codified in the Shulhan Aruch, and has been practiced for centuries. In fact, the Arizal (Rav Yishak Luria of Safed, 1534-1572) remarked that there is profound Kabbalistic significance underlying the eating of apples on the nights of Rosh Hashanah. Clearly, eating these foods is far more significant and important than we might think at first.If a person cannot eat one or several of the Simanim, either because he does not enjoy the taste or because of an allergy, then he should either look or point at the food while he recites the corresponding "Yehi Rason" prayer. He certainly is not required to partake of the food if he does not like it or is allergic to it, but he should nevertheless recite the prayer associated with the food, and this, too, will have a significant effect.Summary: One must not belittle the importance of the Simanim – the special foods eaten on the nights of Rosh Hashanah as symbols of our hopes for a successful, sweet year. These customs are rooted in the Talmud and are, indeed, beneficial in our efforts to fulfill our wishes for the coming year.

During the Renaissance, Kabbalists attempted to synthesize and interpret Kabbalah through a Neoplatonic lens, based on the belief that Plato had studied the secrets of Judaism. Join us as we explore the secret of Plato and Kabbalah in the Italian Renaissance. 00:00 Platonism and Kabbalah during the Renaissance 01:30 Shout out 04:06 Changing Favours 06:27 The Rise of Plato 15:14 How did Plato know Kabbalah? 20:12 Prisca Theologia, Perennial Philosophy 24:58 Case Study: The Sefirot 32:57 Italy vs Spain 37:57 Ripple Effects of the Renaissance 41:01 Summary 43:34 Reading Recs 43:57 Thank you & Shout out Sources and Recommended Readings: • Abraham Melamed, “The Myth of the Jewish Origins of Philosophy in the Renaissance: from Aristotle to Plato,” in Jewish History, 26(1-2), 2012, pp. 41–59., 214—219. • Abraham Melamed, The Myth of the Jewish Sources of Science and Philosophy, 2009, pp. 214-219, 299-315 • Abraham Melamed, The Philosopher-King in Medieval and Renaissance Jewish political Thought (Albany, 2002), 229, n. 30. • Alexander Altmann, "Lurianic Kabbalah in a Platonic Key: Abraham Cohen Herrera's Puerta del Cielo," HUCA 53 (1982) • Chaim Wirszubski, Pico della Mirandola's Encounter with Jewish Mysticism • Hava Tirosh-Rothschild, Between Worlds: The Life and Thought of Rabbi David ben Judah Messer Leon (Albany, 1991), 50, 233. • Miquel Beltran, The Influence of Abraham Cohen de Herrera's Kabbalah on Spinoza's Metaphysics. Leiden, The Netherlands: Brill, 2016 • Moshe Idel "Differing Conceptions of Kabbalah in the Early 17th Century,"in I. Twersky and B. Septimus, eds., Jewish Thought in the 17th Century (Cambridge: Harvard University Press, 1987), 138-41, 155-57 • Moshe Idel, "Jewish Mystical Thought in the Florence of Lorenzo il Magnifico," in La cultura ebraica all'epoca di Lorenzo il Magnifico, ed. D. Liscia Bemporad and I. Zatilli (Florence, 1998), pp. 31-32 • Moshe Idel, "Kabbalah and Ancient Philosophy in R. Isaac and Judah Abravanel", in The Philosophy of Leone Ebreo, eds. M. Dorman and Z. Levi (Tel Aviv, 1985) (in Hebrew), pp. 73-112, 197. • Moshe Idel, "Kabbalah, Platonism and Prisca Theologia: the Case of Menashe ben Israel,” Menasseh ben Israel and his World, Leiden, The Netherlands: Brill, 1989, pp. 207-219. • Moshe Idel, "The Anthropology of Yohanan Alemanno: Sources and Influences," Topoi 7 (1988): pp. 201-10; reprinted in Annali di storia dell'esegesi 7 (1990): 93-112; • Moshe Idel, “The Magical and Neoplatonic Interpretations of The Kabbalah in the Renaissance,” in Jewish Thought in the Sixteenth Century, by Bernard Dov Cooperman (ed.), Cambridge, MA: Harvard University Press, 1983, pp. 186-242 • Moshe Idel, “Italy in Safed, Safed in Italy: Toward an Interactive History of Sixteenth-Century Kabbalah,” in David B. Ruderman and Giuseppe Veltri, eds., Cultural Intermediaries: Jewish Intellectuals in Early Modern Italy, University of Pennsylvania Press, 2004, p. 243 • Moshe Idel, “Jewish Kabbalah and Platonism in the Middle Ages and Renaissance” in Lenn Goodman, Neoplatonism and Jewish Thought, State University of New York Press, 1992, pp. 319-351 • Moshe Idel, “Metamorphoses of a Platonic Theme in Jewish Mysticism,” in Jewish Studies at the Central European University 3: 67 • Moshe Idel, “Particularism and Universalism in Kabbalah, 1480-1650,” in Essential Papers on Jewish Culture in Renaissance and Baroque Italy, edited by David B. Ruderman, 1992, p. 327-8, 338 • Moshe Idel, Kabbalah in Italy, 1280-1510: A Survey, Yale University Press, 2007 • Richard Popkin, “Spinoza, Neopiatonic Kabbalist?,” in Lenn Goodman, Neoplatonism and Jewish Thought, 1992, pp. pp. 367-410 • S. Toussaint, "Ficino's Orphic Magic or Jewish Astrology and Oriental Philosophy? A Note on Spiritus, the Three Books on Life, Ibn Tufayl, and Ibn Zarza," Ac- cademia 2 (2000): 19-33

It is customary on Friday night to recite a number of hymns before Kiddush, specifically Shalom Alechem, Eshet Hayil (a section from Mishleh, chapter 31), and Azamer Bishbahin, a hymn composed by the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) which discusses the Kabbalistic significance of Shabbat eve. Should one recite or sing these hymns when Friday night is also Yom Tob?Different opinions exist in this regard. While some authorities maintain that when Friday night is Yom Tob one recites everything he recites on a regular Friday night, others, including the Elef Ha'magen, held that if Friday night is Yom Tob one begins with Kiddush and omits all the introductory hymns. This custom – to omit the hymns when Friday night is Yom Tob – is very widespread in our community.The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) followed the custom to recite Shalom Alechem and Eshet Hayil when Yom Tob falls on Friday night, but he held that one should not recite Azamer Bishbahin in such a case. He does not give a reason for this position, but it appears that according to Kabbalistic teaching, the content of Azamer Bishbahin is not relevant when Yom Tob falls on Friday night.Given the difference of opinion in this regard, each family should follow the custom it received from its forebears, as all customs have valid sources on which to rely.Summary: Different opinions exist as to whether one should recite Shalom Alechem, Eshet Hayil and Azamer Bishbahin on Friday night that is also Yom Tob; everyone should follow his family's custom.

The Shulhan Aruch rules that one must drink a "Melo Lugmav" – a cheekful – of the wine in the Kiddush cup. This is equivalent to the majority of a Rebi'it (3.2 ounces), or approximately 1.7 ounces.According to the Shulhan Aruch, the Mekadesh – the person who recited Kiddush – should be the one to drink the wine. The Geonim were of the opinion that if the Mekadesh does not drink the Kiddush wine, then nobody who heard Kiddush fulfills the obligation. Out of concern for this opinion, the Mekadesh should be the one to drink. Therefore, people who are together for Kiddush should ensure to appoint for Kiddush somebody who is able to drink the wine. Sometimes, people want to give this honor to an elderly man who cannot drink wine. This should not be done, as the Mekadesh should drink the wine.If, however, for whatever reason, the person who recited Kiddush is unable to drink, then the cup should be given to somebody else to drink. If nobody is able to drink the required amount of wine, then it suffices if everybody drinks a small amount, as long as between everybody the required amount is drunk. This is the ruling of Rabbi Moshe Ha'levi (Israel, 1961-2001), in his Menuhat Ahaba, and of Hacham Bension Abba Shaul (Israel, 1923-1998). They add, however, that if the people know from the outset that nobody can drink the complete amount, they should recite Kiddush over bread rather than recite Kiddush on wine and have everybody take a small sip.There is a debate among the Halachic authorities as to whether the Misva is fulfilled if the wine is drunk by somebody who was not participating in the Kiddush – such as if he had already recited Kiddush earlier – but happens to be present. The Shulhan Aruch writes that "Ehad Min Ha'mesubin" ("one of the people at the meal") may drink the wine, and the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) understood this to refer only to those who heard Kiddush to fulfill their obligation. If somebody who did not hear Kiddush to fulfill the Misva drinks the wine, the Misva is not fulfilled. Hacham Bension Abba Shaul, however, disagrees, and maintains that it suffices for anybody to drink the wine, even a person who did not hear the Kiddush to fulfill his obligation.The person who recites Kiddush should hold the cup with his right hand. Hacham Bension Abba Shaul maintained that even a left-handed person should hold the cup with his right hand, if he can without spilling, in accordance with the position of the Arizal (Rav Yishak Luria of Safed, 1534-1572). This is also the view of Hacham Ovadia Yosef, who noted that the Shulhan Aruch's position on this matter is unclear, and therefore a left-handed person should follow the Arizal's view and hold the Kiddush cup in his right hand.Although the Misva is fulfilled even if just one person drinks a "Melo Lugmav" of the Kiddush wine, nevertheless, it is a Misva for everyone to drink some wine from the Kiddush cup.Summary: Kiddush should be recited by somebody who is able to drink the minimum required amount (1.7 ounces). Nevertheless, if the person who recited Kiddush is unable to drink this amount, somebody else can drink this amount. If nobody present is able to drink this amount, Kiddush should be recited over bread. If, however, Kiddush was recited over wine and nobody can drink the required amount, it suffices if they all drink a small amount such that between all of them they drink the required amount. The one who recites Kiddush should hold the cup in his right hand during the recitation, even if he is left-handed. It is a Misva for everyone to drink some wine from the Kiddush cup.

The Shulhan Aruch (Orah Haim 180:5) writes that it is customary to cover the knives on the table before reciting Birkat Ha'mazon. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) brings two reasons for this practice. First, since a knife is something which could be used to end a person's life, it should not be exposed on the table, which resembles an altar – something that serves to prolong human life. The second reason, cited in the name of Rabbenu Simha, is that a certain person once became so distraught when reciting, "U'bneh Yerushalayim" – the section of Birkat Ha'mazon in which we pray for the rebuilding of Jerusalem – that he took a knife from the table and thrust it into his stomach. In order to ensure this does not happen, we should cover the knives on the table for Birkat Ha'mazon.The Shulhan Aruch adds that it is customary to leave the knives uncovered for Birkat Ha'mazon on Shabbat and Yom Tob. Some explain that the festive aura of Shabbat and Yom Tob makes it highly unlikely that somebody would feel very distraught over the destruction of Jerusalem, and so there is no need to cover the knives. Other suggest that the observance of Shabbat and Yom Tob has the effect of "Mituk Ha'din" – "sweetening" the harsh judgments, and so it does not concern us that knives shorten human life. Another explanation is that the primary concern regarding knives involves using them when building the altar, and since building is forbidden on Shabbat and Yom Tob, knives may be left exposed on the table on these occasions.In any event, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Hukat (6), writes based on the Arizal (Rav Yishak Luria of Safed, 1534-1572) that one should actually remove the knives from the table before Birkat Ha'mazon, and not just cover them. Moreover, the Ben Ish Hai writes that they should be removed even on Shabbat and Yom Tob, in contradistinction to the practice mentioned by the Shulhan Aruch. Therefore, it is proper to remove the knives from the table before Birkat Ha'mazon, even on Shabbat and Yom Tob.Summary: It is customary to remove the knives from the table before Birkat Ha'mazon, both on weekdays and on Shabbat and Yom Tob.