Podcasts about sephardim

Should One Always Wrap the Tefillin Strap Eight Times, or Can It Be Skipped to Avoid Missing Kaddish or Kedusha? One of the beautiful customs in donning the Tefillin Shel Yad is to wrap the strap around the forearm eight times before proceeding to the Tefillin Shel Rosh. This is the widely accepted Sephardic custom , as taught by the Ben Ish Hai (Parashat Vayera, Halacha 11) and based on Kabbalistic sources . Each of the eight windings corresponds to a spiritual level or sefirah and reflects the binding of one's physical strength and actions to the service of Hashem. Though some Ashkenazim follow the custom of wrapping seven times , for Sephardim — particularly those who follow the teachings of the Mekubalim — eight wraps is the standard. This practice is not just symbolic; it is seen as an integral part of the proper fulfillment of the Misva. The Spiritual Meaning of the Eight Wraps The number eight signifies that which is above nature — transcending the seven-day cycle of creation. According to the Mekubalim, these eight coils spiritually bind the Tefillin Shel Yad to one's heart, representing full control over emotions and desires. It connects the physical arm to a higher spiritual purpose. The wraps are to be done after tightening the Shel Yad on the biceps , and the strap should go down the arm in smooth, evenly spaced coils. The eight wraps help secure the Tefillin in place while also fulfilling this deeper mystical layer. The Ben Ish Hai and Kaf Ha'Haim both warn against neglecting this practice, especially for those who follow Kabbalistic customs. This is the dominant opinion among Sephardic Poskim, including Maran Ha'Hida and Rav Ben Sion Abba Shaul . The Halachic Dilemma: Missing Kaddish or Kedusha A common scenario: A person begins wrapping the Tefillin Shel Yad and realizes the Hazan is about to begin Kaddish or Kedusha . If he performs all eight wraps, he may miss the opportunity to respond to "Yehe Shemeh Rabba" or "Kadosh, Kadosh, Kadosh." Can he shorten or delay the wraps? This situation creates a halachic and spiritual tension : Should one preserve the integrity of the Tefillin placement and do all eight wraps? Or should he interrupt or shorten the process to participate in a communal declaration of Hashem's greatness? The Kabbalistic View: Never Skip the Wraps The Mekubalim are clear: Do not skip the eight wraps , even if it means missing Kaddish or Kedusha. Rav Eliyahu Mani , one of the great Mekubalim of Hebron and a teacher of the Ben Ish Hai , ruled that these eight wraps are an inseparable part of the Misva . To skip them—even temporarily—compromises the spiritual completeness of the Tefillin. According to this view, Kaddish and Kedusha are important, but not at the expense of properly fulfilling a Torah-level obligation with its spiritual intentions intact. The Ben Ish Hai heavily relies on Rabbi Mani for rulings in matters of Kabbalah, making this a binding view for Sephardim who follow the Mekubalim. The Practical View: Skip Temporarily If Necessary Some Halachic authorities take a more practical approach , especially in situations where missing Kaddish or Kedusha would result in a spiritual or emotional loss. According to this view: One may put on the Shel Yad, do one or two wraps to hold it in place, Then place the Shel Rosh, And return to complete the remaining wraps afterward . This opinion appears in Mishna Berura (O.H. 25:16) and is cited by various contemporary Poskim who aim to accommodate modern prayer timing challenges. For Sephardim, however, this approach is only a last resort , and only when all of the following conditions are met: The Tefillin Shel Yad is securely in place , even with only partial wrapping. The person intends to return and complete the wraps immediately after Shel Rosh. The person is responding to Kaddish, Kedusha, or Barchu , not idle speech or distraction. Even then, some Mekubalim object to this entirely and say one should miss Kaddish rather than compromise the Misva's structure. Anticipating the Situation: The Best Option The best practice is to plan ahead : If you know Kaddish or Kedusha is about to begin, wait a few moments before starting the Tefillin process. If you're already mid-Tefillin, continue properly and listen quietly (without verbal response) if you must. Summary: Sephardic custom is to wrap the Tefillin strap eight times around the forearm, based on Kabbalistic sources. These wraps are spiritually and halachically significant , and should not be skipped , even to answer Kaddish or Kedusha. In urgent situations, one may wrap partially , place the Shel Rosh, and return to complete the wraps —but this is only under pressing circumstances and with intention to fix the order. Best practice: Anticipate upcoming parts of tefillah and plan Tefillin placement accordingly to avoid halachic compromise.

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

When Does Speaking Between the Arm and Head Tefillin Require Repeating the Beracha? A fundamental rule in Halacha is that one should not interrupt between related stages of a single Misva. With regard to Tefillin, once a person recites the Beracha of "Lehani'ah Tefillin" and places the Shel Yad , he must immediately proceed to place the Shel Rosh , without any interruptions in between. Any unnecessary pause—especially speech —is considered a Hefsek (interruption), and in certain cases, it invalidates the initial Beracha. This is the ruling of Maran in the Shulhan Aruch (O.H. 25:9), which states: "One should not speak between the donning of the Shel Yad and the Shel Rosh. If he did speak, he must recite another Beracha on the Shel Rosh." This ruling is rooted in the Gemara (Menahot 36a), which teaches that both Tefillin are part of one extended Misva. The Beracha on the Shel Yad is intended to cover both the arm and head Tefillin —provided no interruption occurs. Speaking, therefore, severs this connection and requires a new Beracha. What Type of Speech Counts as an Interruption? Not all speech is treated equally. Halacha distinguishes between: Speech unrelated to the Misva (e.g., "How are you today?" or "Did the Yankees win?") — This is considered a clear Hefsek. One must repeat the Beracha , saying "Al Misvat Tefillin" before placing the Shel Rosh. Speech related to the Misva (e.g., "Pass me my Tefillin Shel Rosh," or "I need to adjust the knot") — This is discouraged , but it is not considered a full interruption. A new Beracha is not required , though one should avoid such speech whenever possible. The Ben Ish Hai (Parashat Vayera, 7) writes strongly against any talking, even related to the Misva, and encourages placing both Tefillin with total focus and silence. Nonetheless, he rules that speech about the Tefillin does not invalidate the Beracha. The Mishna Berura (25:36) clarifies that even a brief word or short phrase—if not directly related to Tefillin—is sufficient to be called a Hefsek and require a new Beracha. What About Gestures, Movement, or Sounds? Actions such as gesturing, nodding, or pointing are not considered interruptions , since the mouth remains silent and the Beracha is not disconnected from the Misva. Similarly, clearing the throat or making an involuntary sound does not constitute a Hefsek. Even so, some opinions advise avoiding all forms of distraction—verbal or physical—between Shel Yad and Shel Rosh in order to maintain the full sanctity of the process. What If One Began Another Beracha by Mistake? Another case that often arises is when someone begins saying a Beracha by habit or mistake. For example, after placing the Shel Yad, he begins, "Baruch Ata…," thinking he needs to recite a Beracha before the Shel Rosh. If he says "Baruch Ata…" but stops before saying Hashem's Name , he should immediately stop and not complete the Beracha . This is not considered a Hefsek. If he says "Baruch Ata Hashem…" but realizes the mistake mid-sentence, he should conclude the phrase with "Lamdeni Hukecha" , a verse from Tehillim (119:12), which turns the phrase into a pasuk and avoids a Beracha Levatala. If he completes a full, unrelated Beracha—such as "Shehakol" or "Asher Yasar" —he has certainly interrupted and must repeat the Beracha for Tefillin . This case is discussed in the Ben Ish Hai and the Mishna Berura , and the solution of "Lamdeni Hukecha" is accepted by both Ashkenazim and Sephardim. Summary: No speech is allowed between Tefillin Shel Yad and Shel Rosh. If one speaks unrelated words , he must repeat the Beracha , saying "Al Misvat Tefillin" for the Shel Rosh. If the speech is related to the Misva , no new Beracha is needed, but it is still discouraged. Gestures or movements are not considered interruptions. If one starts a Beracha by mistake , he should either stop immediately or redirect it to a pasuk if Hashem's Name was already mentioned. Remaining silent between the two Tefillin ensures a smooth and spiritually complete fulfillment of this daily Misva.

Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

We have explained in a previous daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), that Sephardim do not take hair cuts until the 34th day of the Omer. This is unlike the Ashkenazim who take hair cuts from the 33rd day of the Omer. So the question was asked about a case that is occurring this year 5765 (2005). Would it be permissible for a Sephardi to take a hair cut on the 33rd day of the Omer if the 34th day of the Omer falls out on Shabbat? Maran writes clearly in Shulchan Aruch that yes in deed, it is permissible for Sephardim to take a hair cut on the 33rd day of the Omer when the 34th day of the Omer falls out on Shabbat. One would not have to wait until Sunday. For that matter, Chacham Ovadia Yoseph writes in Yichaave Da'at in Helek 4, siman 32 that it is permissible to get a hair cut on Friday at any time. One does not have to wait until the afternoon. One can get a hair cut in the morning if he wants. As a mater of fact, Chacham Ovadia Yoseph says a person can even get a hair cut the night before (33rd of the Omer at night) if there is sufficient cause. For example, one can take a hair cut the night before if he has a business appointment the next morning, or if he can not get a hair cut appointment during the day, or if he needs to attend a Simcha. The question was asked about children and ladies and whether or not they may take hair cuts during the Omer. Well, we discussed this before in Daily Halacha (see the Halacha entitled "Lag BaOmer- Cutting Hair, Weddings, Music, and More"), but let's just repeat them again today for the purposes of review. Ladies are allowed to take hair cuts at any time during the Omer. As for children, they too may take hair cuts at any time during the Omer. Only once the boy becomes Bar Mitzvah he may not take hair cuts until the 34th (for Sephardim). But girls and ladies of all ages are not bound by this rule, and they may take a hair cut at any time during this period. The question was also asked about beards. Is it permissible to shave a beard on the 34th day of the Omer? More specifically, would it be permissible to allow Sephardim this year to shave on the 33rd? Chacham Ben Tzion Aba Shaul in his recently published book 'Or L'Tzion 3' discussed the Minhag of the Kabalists who do not take hair cuts for the 49 days of the Omer. The Arizal (Rabbi Yitzchak Luria, otherwise known as The Ari) also says this, however Chacham Ben Tzion holds that this restriction only applies to hair and not to beards. Therefore, even if someone wants to follow the Arizal and the Kabalists and refrain from taking a hair cut throughout all 49 days, he may however shave on the 34th day (the 33rd this year).

Welcome to our daily Bitachon series. We are now on the last lesson of Chol Hamoed. The pasuk in Bereshit 15,14 tells us וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל / After that (referring to the 10 plagues ), we will leave with a great wealth which Rashi explains - בממון גדול with a lot of money, as it says in Shemot 12 וינצלו את מצרים/They emptied out Mitzrayim Of course, Rashi is giving the simple explanation. Rechush Gadol means a lot of money . But the Chida in his sefer Nachal Kedumim on Bereshit 15,14 quotes the Arizal that says it means they sifted out and took out the sparks of holiness that were in Mitzrayim. What does that mean exactly? So the Sefer Pri Etz Chaim Shaar Keriat Shema perek asks, why is it that every day, we have to remember Yetziat Mitzrayim more than any other of the Geulot . He says that whenever the Jewish people go to a certain place, their job is to take out the Kedusha from that place. I once heard from Rav Wolbe, that every nation has in it good qualities. When Adam HaRishon sinned, he caused the good and bad to be mixed. So there are good qualities in every nation. The Germans are very meticulous and exacting. That's nice when it comes to being perfect with Mitzvot and having the right shiurim and sizes, but it could go a little haywire when it comes to creating extermination camps and gas chambers and use it that way. The French are very romantic. That might be good for developing Ahavat Hashem but it could go in the wrong way if you misuse it, and so on. So there are sparks of holiness in every nation, and throughout our years of exile, our job is integrate the holiness of each of the nations into our ways and lift it up and take out that Kedushah. In general, it doesn't happen that we take everything out. Only when Mashiach comes will we be able to fully integrate all of those qualities into the Jewish people. But the spot of Kedusha of Mitzrayim , he says, was totally taken out. That's what it means Vayinatzlu Et Mitzrayim , the same pasuk that Rashi says they emptied out Egypt monetarily also means they spiritually emptied it out and took everything out with it. With the other Geulot , we did not have that full cleansing. And he says with that, we can understand a unbelievable concept. Why is it that it specifically says we're never allowed to go back to Egypt again? Why are we stricter about going back to Egypt than other any place? Because there's no need to go back to Egypt. We took everything out of it. So why go back? The sefer HaKatav V'HaKabbalah was written by Rabbi Yaakov Tzvi from Kallenberg, who lived from 1785 to 1865. One of the great rabbis of Germany, he was very famous for his sefer, and was one of the original fighters against the Reform. movement. He quotes his Yedidi, Marash Chen Tov in Bereshit 15,14 and concurs that when talking about leaving Egypt and taking everything out, it means taking out the spiritual wealth. He points out that when we use the word Rechush for general wealth, it says Rechush Rav, like in perek 13 of Bereshit , which means they had a lot of wealth. The term Rav usually indicates a quantitative concept and it's used for money, generally speaking. Here however, we see a strange terminology. It says Rechush Gadol , not a lot, but great . The word great is usually qualitative. Li Gadol Hashem, Ish Moshe Gadol… Adam Gadol doesn't mean he's large in weight , it means he's qualitatively great. So the great wealth , is not a lot of wealth, but qualitatively great, which is a spiritual wealth. So continuing with this theme of going from place to place and sucking out the Kedusha, the sefer Shem Gedolim also from the Chida, in the section on Sefarim in an appendix on the topic of Talmud , says, an unbelievable concept. He says in the city where there were many great Amoraim who set up the Talmud, there was a pillar of fire there twice a year. They were great Geonim. But in his times (the Chida lived about 300 years ago), the Torah had dwindled so much in that place that they didn't even know how to pray-not by heart and not from a siddur. Most of them only know how to say Ashrei Yoshveh Betecha and Shema Yisrael. They go to the Mikveh before they pray. They're quiet throughout the prayers. And when they get up to Ashrei, they all say Ashrei together. They say Keriat Shema until V'Ahavtah and that's it. He says, What's going on over here? He says, this is not a coincidence, because there was such a strong, powerful force of Torah in that place through the Limud HaTorah (which is one of the main ways we suck out Kedusha) that the Kedusha was taken out and therefore there's not that much left. Then he says, they went to Spain, and Torah moved to Spain, and then again the Torah was developing until they were sent out to a new spot. Because we didn't need it anymore. So as we leave a city, it rarely comes back to its greatness. The great Spanish golden era is no longer. Then they went to Turkey, then it went to France, Germany and it went to different places.. Every time we go from place to place, it's for one goal for us to be there and integrate into ourselves, into our ways, the qualities of that nation. Certain Jews might be very hospitable. They were more hospitable towns, and they took that Kedusha out. And he says דכל עניני ישראל הם בכלל ופרט וגם כשהאדם הולך מעיר לעיר הכל היא סיבה לברר ניצוצי הקדושה , . Every concept of the Jewish people, whether it's in general or specific, when a person goes from city to city, it's all because there's some holiness there. There's something you have to integrate into yourself. Jews are traveling all over the world and there's a reason for it. He says this is all from the wonders of the God Who's perfect in His ways. We don't know why we move from place to place but it's not a coincidence. Suddenly all the Sephardic Jews left the Muslim countries, the Ashkenazi Jews leave Europe. And we go basically to America and Eretz Yisrael. No Jew lived in America. It was new country and it introduced a new concept. There's a some Kedusha that's here and we have to take out. What is that Kedusha? I suggest ( it's my own humble opinion, I have no backing for this) that America is a melting pot. America is all about tolerance and being open-minded and so on. There are people from China with people from Argentina, Mexico and New Zealand all living together; possibly we have to integrate that (what I'll call) tolerance because when Mashiach comes, we're going to have all different kinds of Jews together. We never had Sephardim, Ashkenazim, Hasidim, all praying in the same shtiebl or Bet Knesset. We have get to know each other and reconcile with each other. That American trait might be what's necessary for us to integrate into our ways. The Or HaChaim HaKadosh, in Shemot 19,5 says the same concept. He says that if we would have been learning Torah more intensely in Eretz Yisrael, we'd have no need to search the globe to bring back the kedusha.Rather, it would be like a magnetic force that would suck everything out without even going there. Additionally, the Chida says in sefer Chomat Anach in Melachim 1, chapter 11, Pasuk 1, that that's why Shlomo Hamelech married all of those wives- they were princesses from countries all over the world, because he thought that way he would be able to avoid the Galut by taking out the Kedusha from each nation. The Bitachon lesson for us is that sometimes we get stuck in situations and we don't know why. Why did the plane divert to a certain place and land on a certain runway and sit there for an hour? Because there's some Kedusha on the runway in Virginia, and you had to say Birkat HaMazon there at that spot. Everything is planned. Everything has a reason. Everything is an opportunity for us to gain and grow from. The Ramchal in his commentary to Nevi'im on Micha on the pasuk אל תשמחי אויבתי לי כי נפלתי קמתי כי אשב בחושך ה ' אור לי / Enemy don't be happy that I fell, because I got up, I'm in the darkness. Hashem is my light, he says, we go down to Galut in order to take out the Kedusha . And he says, when the negative forces see that the Jewish people are going to Galut , they say, Wow, we're controlling the Jewish people. That's it. They think we're going to sink down further. But the evil forces don't know that we're coming down here for a Tikkun and that's why it says Don't be happy, my enemies, when I fell in Galut, I'll get up and come out stronger and get even more. . And that's an important rule. Sometimes we see people fall and drop, but they bounce back. Sheva yipol Sadik v'kam A Sadik falls seven times and gets up.

The Rebbe blesses the child at his upshernish and highlights the importance of beginning his chinuch with peyos, tzitzis, and basic prayers. He encourages teaching Chassidus to Sephardim, noting past success and strong precedent. He also advises the family to live together where the father works to strengthen their mission. https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar/939

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world. 

Welcome to our humility series. We're talking about thoughts that cause one to become humble. The Hovot Halevavot in the second gate, Shaar HaBechina, which looks into creation (chapter 5), says, " There's something that you should look into in creation. It applies to the greatest and smallest of creatures. It's something that's hidden, that you don't see with your regular senses. It's the constant of movement . Everything that's happening is happening because of movement. He says, without movement, nothing would come to be. And he quotes a statement. רב הטבעים עם התנועה /Most of natural events come about due to movement It's what makes the cells move . What makes your blood flow? What makes you able to walk and move your limbs? And he says, When you understand the secret of movement, you'll understand how spiritual it is . It's from the wonders of God. And you'll realize, Hashem's tremendous mercy on you . And you'll realize that all of your movements are connected to the will of your Creator. He's making everything move. The only thing that He left is certain things you have freedom of choice in. But otherwise, as we say in the morning, Hamechin Mitzader Gaver,/God sets up the steps of man . So pay attention to every movement you make and realize how He is connected to that movement. Be a little bit shameful of Him and give yourself over to His will because He's watching and looking and directing you. This is a very, very important point- we don't have our own independent energy. Hashem makes us move at all times. This is something to think about. On Rosh Hashanah there is a Piyut that Sephardim say, written by Rav Yehuda Halevi, the author of the Kuzari. It's called Ya Shimcha/Your name is Hashem. It says in the last stanza of that Piyut הִשְׁתּוֹנֵן, וְהִכּוֹנֵן, וְהִתְבּוֹנֵן בְּסוֹדֶךָ. וְהִבַּטְתָּ, מָה אַתָּה, וּמֵאַיִן יְסוֹדֶךָ. וּמִי הֱכִינְךָ, וּמִי הֱבִינְךָ, / Sharpen your mind and prepare yourself and delve into your secret (which refers to your soul) And realize what are you and what is your source of being? Who formed you? Who gave you wisdom? And now for the last three words, וְכֹחַ מִי יְנִידֶךָ. / Whose power animates you? Whose power makes you move? That's something that the Paytan is asking us to think about, specifically on Rosh Hashanah, the day of creation, the day that God breathed life into man. We should think about this every day, but especially on Rosh Hashanah- Who is energizing us? Who's giving us the strength to move? We will quote three different sources for this concept, each from a different shade of our religion. Working chronologically, we start with the Tomar Devorah, the famous sefer written by Rav Moshe, Cordovero, one of the great Kabbalists of Sfat. He lived from 1522 to 1570 and was actually one of the leaders of Kabbalah, even before the Arizal. In the first chapter of Tomar Devorah when talking about he first Middah of Hashem, he says, אֵין רֶגַע שֶׁלֹּא יִהְיֶה הָאָדָם נִזּוֹן וּמִתְקַיֵּים מִכֹּחַ עֶלְיוֹן הַשּׁוֹפֵעַ עָלָיו. /There's not a moment that a person is not sustained and exists from the heavenly force that is constantly granted upon him. That means we do not live because we're here as independent beings. We will explain further citing a quote from the Baal Shem Tov, Rav Yisrael ben Eliezer (c. 1700 to 1760), the founder of Hasidut , in his sefer Beer Mayim Chaim on Bereshit explaining the pasuk (Tehilim 119 89) לעולם ה' דברך נצב בשמים, /Forever Hashem, Your words are standing in the Shamayim The Baal Shem Tov explains that when a flesh and blood craftsman makes a vessel, he can walk away from the vessel and no matter what energy or wisdom he put into it, his ability no longer impacts it. It's going to stay forever. Why? Because he's made it yesh m'yesh/something from something. He took existing silver and crafted it into the vessel. But Hashem created the world yesh m'eyin/something from nothing. There was nothing there before Him. And therefore, if Hashem, even for a second, decides to cease to pump the energy into it, it will cease to exist. God has to constantly put that energy in to make it be. Thr Baal Shem Tov gives the example of the sun. Why is the sun there? Not just because it's there. No. If you were able to put on spiritual glasses, you'd see the words Yehi Or pumping into the sun. And if those letters Yehi Or went away, the sun would cease to exist. Hashem, every second, is pumping energy Yehi Rakia/let there be a firmament. That's why there's a sky. He says that's what it means L'Olam/Forever Your words are still in the heavens. That means the original ten statements that God said when He created the world are still standing there. And if your eyes were capable of seeing it, you'd see them still there. Lastly, we will quote the Nefesh HaChaim, Rav Chaim of Volozhin (1749 to 1821), the father of the Yeshiva movement. He was a student of the Gaon of Vilna and got everything from him. And he says almost the same thing. Why is Hashem called Elohim, which means the Source of all energy? Because God is different than a regular craftsman that builds a building out of wood, who didn't make the wood, he just formed it. When the craftsman goes away, he goes away. He makes the same point as the Baal Shem Tov: Hashem made something from nothing. And he says, from the time of creation, כל יום וכל רגע ממש. , Every day and every moment, God is keeping it going. And he says that's why Anshei Knessset HaGedolah said המחדש בטובו בכל יום תמיד מעשה בראשית / God renews in His goodness every day constantly, the creation. תמיד ממש כל עת ורגע. /literally every second . And as it says, לעושה אורים גדולים /God is making the great luminaries - in the present tense. Not He made . What does that have to do with us? Humility . In the words of the Hovot Halevavot and of Rav Yehuda Halevi- There's nothing that we do on our own. Our heart is pumping because God is making it pump. In Shir HaShirim 5,2 it says ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק / The voice of my beloved is banging , פִּתְחִ / Open up Our pulse is called defek cause the pulse bangs . It pulsates . I once saw a pshat that the pulse is called defek/ banging because Who's the One that's banging and pulsating through our body? It's ק֣וֹל ׀ דּוֹדִ֣י דוֹפֵ֗ק Hashem is making that happen. When we think these thoughts, we realize, What are we doing? Whatever we're doing, whether hitting a ball, making a cake, or making money, Who is energizing me? Who's pumping it into me? Imagine those huge blow up items that flail around in front of stores to get your attention, flapping back and forth. Imagine if it thought to itself, " Wow! look how powerful I am. I'm going back and forth. " Excuse me, sir. There's someone pumping the air into you. You'd be flat on the floor without that thing pumping air into you. And with us, it's even worse because we wouldn't even be that flat plastic on the floor if Hashem wasn't pumping energy into us. These kind of thoughts are humbling, and it's our responsibility to think about them.

Sephardim See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com

Bishul Yisroel Q&A: Remote lighting; Sephardim; Pilot light; Oleh al shulchan melachim; Non-Shomer Shabbos; Potato chips; Tuna fish; Eggs; Beans; Sushi; Corn. See seforim by Rabbi Cohen at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.kashrushalacha.com⁠⁠

With the expulsion from the Iberian Peninsula in the last decade of the 15th century, the Spanish Jewish diaspora spread across the world. Jews from Spain were called Sephardim, and many of them settled in preexisting Jewish communities in North Africa and across the Mediterranean basin, the Middle East & the Balkans, primarily within the borders of the expanding Ottoman Empire. The huge influx of Sephardic Jews into these communities, overwhelmed them demographically, and the culture, customs and religious way of life of Sephardic Jewry came to dominate the region. Sephardic Jews and the preexisting local Jews integrated, and often intermarried, but at times they each chose to remain apart. Many Spanish Jews had chosen to remain in Spain and embrace Christianity, and were referred to as Converso's. When they or their descendants migrated from Spain to the Ottoman Empire or elsewhere, they often had a challenge reintegrating into Jewish communal life. The established Sephardic communities took pride in their own ancestors not having succumbed to the pressure to apostatize. The confluence of the above two factors led rise to a trend of Sephardic purity pride.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Avi Shlaim, is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis.  In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Avi Shlaim's earlier books include: Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) The Iron Wall: Israel and the Arab World  (1988). Mentioned in the podcast The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 "“Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael - Victoria Shimon Ballas, Outcast (1991) Samir Naqqash, Tenants and Cobwebs Iraqi Jewish Writers: Banipal 72 Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

New Years 2024 Rosh Hashanah & a Christian New Years By Louie Marsh, 12-29-2024     Rosh Hashanah (Hebrew: רֹאשׁ הַשָּׁנָה‎, lit. 'head of the year') is the New Year in Judaism. The biblical name for this holiday is Yom Teruah (יוֹם תְּרוּעָה‎, lit. 'day of shouting/blasting'). It is the first of the High Holy Days (יָמִים נוֹרָאִים‎, Yāmīm Nōrāʾīm, 'Days of Awe"), as specified by Leviticus 23:23–25, that occur in the late summer/early autumn of the Northern Hemisphere. Rosh Hashanah begins ten days of penitence culminating in Yom Kippur, as well as beginning the cycle of autumnal religious festivals running through Sukkot which end on Shemini Atzeret in Israel and Simchat Torah everywhere else.   “24“Speak to the people of Israel, saying, In the seventh month, on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blast of trumpets, a holy convocation. 25You shall not do any ordinary work, and you shall present a food offering to the Lord.”” (Leviticus 23:24–25, ESV)   Rosh Hashanah is a two-day observance and celebration that begins on the first day of Tishrei, which is the seventh month of the ecclesiastical year. In contrast to the ecclesiastical lunar new year on the first day of the first month Nisan, the spring Passover month which marks Israel's exodus from Egypt, Rosh Hashanah marks the beginning of the civil year, according to the teachings of Judaism, and is the traditional anniversary of the creation of Adam and Eve.   Rosh Hashanah customs include sounding the shofar (a hollowed-out ram's horn), as prescribed in the Torah, following the prescription of the Hebrew Bible to "raise a noise" on Yom Teruah. Eating symbolic foods that represent various wishes for the new year is an ancient custom recorded in the Talmud. Other rabbinical customs include the "tashlich", attending synagogue services and reciting special liturgy about teshuva, as well as enjoying festive meals.   Tashlikh or Tashlich (Hebrew: תשליך "cast off") is a customary Jewish atonement ritual performed during the High Holy Days on Rosh Hashanah. In some Judaeo-Spanish-speaking communities the practice is referred to as sakudirse las faldas ('to shake the flaps [of clothing]') or simply as faldas]   Practice The ritual is performed at a large, natural body of flowing water (e.g., river, lake, sea, or ocean) on the afternoon of the first day of Rosh Hashanah, the Jewish New Year, although it may be performed until Hoshana Rabbah. If the first day of Rosh Hashanah falls on Shabbat, most Ashkenazim recite Tashlich on the second day of Rosh Hashanah, whereas most Sephardim recite it on the first day as normal. The penitent recites a Biblical passage and, optionally, additional prayers. During the Tashlikh prayer, the worshipers symbolically throw their sins into a source of water. Some people throw small pieces of bread into the water, though many rabbis consider throwing bread into the water on Rosh Hashanah to be forbidden by halakha   The name "Tashlikh" and the practice itself are derived from an allusion mentioned in the Biblical passage (Micah 7:18–20) recited at the ceremony: "You will cast (tashlikh) all their sins into the depths of the sea."   “18Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. 19He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea. 20You will show faithfulness to Jacob and steadfast love to Abraham, as you have sworn to our fathers from the days of old.” (Micah 7:18–20, ESV)   Because the New Year ushers in a 10-day period of self-examination and penitence, Rosh Hashana is also called the annual Day of Judgment; during this period Jews review their individual relationships with God, the Supreme Judge.   “1“On the first day of the seventh month you shall have a holy convocation. You shall not do any ordinary work. It is a day for you to blow the trumpets, 2and you shall offer a burnt offering, for a pleasing aroma to the Lord: one bull from the herd, one ram, seven male lambs a year old without blemish;” (Numbers 29:1–2, ESV)   “1When the seventh month came, and the children of Israel were in the towns, the people gathered as one man to Jerusalem. 2Then arose Jeshua the son of Jozadak, with his fellow priests, and Zerubbabel the son of Shealtiel with his kinsmen, and they built the altar of the God of Israel, to offer burnt offerings on it, as it is written in the Law of Moses the man of God. 3They set the altar in its place, for fear was on them because of the peoples of the lands, and they offered burnt offerings on it to the Lord, burnt offerings morning and evening. 4And they kept the Feast of Booths, as it is written, and offered the daily burnt offerings by number according to the rule, as each day required,” (Ezra 3:1–4, ESV)   A More Biblical Approach to New Years   “12Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. 13Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14I press on toward the goal for the prize of the upward call of God in Christ Jesus.” (Philippians 3:12–14, ESV)   1) Be HUMBLE   ·       Especially about my SPIRITUAL LIFE.   2) Be DILIGENT   ·       Especially in dealing with my PAST   3) Be ALL IN on my future.   ·       Especially in being more like JESUS.   ·       APPLY this to all areas of my life.   4) Be WISE in how I approach all this.   ·       Do things SEQUENTIALLY.

What is the proper procedure for removing one's Tefillin, according to the custom of the Sephardim? 1) One first stands and unravels the strap of the Tefillin Shel Yad (the Tefillin worn on the arm) from the middle finger (3 wrappings), and then the first two or three wrappings from around the arm. 2) Still standing, one then removes his Tefillin Shel Rosh (the Tefillin worn on the head) with his weaker hand: a right-handed person uses his left hand, and a left-handed person uses his right hand. One uses specifically the weaker hand to show that he is not rushing to end his performance of this Mitzva. At this point one may either fold the Tefillin Shel Rosh or leave it unfolded until after the next step. 3) Finally, one should sit, remove his Tefillin Shel Yad, and then fold the Tefillin. It is proper to fold one's Tefillin himself, rather than have somebody else fold it for him. One must ensure to remove his Tefillin before removing his Tallit. When removing one's Tallit – like when removing Tefillin – it is preferable to use one's weaker hand, to demonstrate that he is not hurrying to end his performance of the Mitzva.

Welcome to our Perek Shira series. We're now up to the song of the eagle. The eagle says in Tehilim 59,6 נֶשֶׁר אוֹמֵר. וְאַתָּה יי אֱלֹהִים צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם אַל תָּחֹן כָּל בֹּגְדֵי אָוֶן סֶלָה: (תהילים נט ו) You, Hashem the God of the hosts, God of Israel. Wake up, to (usually remember , but in this case) punish the goyim. Have no mercy on all the rebels forever. We're turning to Hashem asking Him to pay retribution against those that have been oppressing us. Why the eagle ? Because God is compared to an eagle, as it says in Devarim 32,11 כְּנֶ֙שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף God is like an eagle that arouses his nest. Rashi says the eagle acts toward his children with mercy. He doesn't just come suddenly into its nest. It flutters its wings, it wakes them up by banging tree to tree, branch to branch, so they can wake up and accept him. The eagle wakes up his children slowly, in a merciful way. Then יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ׃ when it comes to take them, it spreads out its wings and asks its young to jump on its back because, unlike all other birds that are afraid of what might come from above, the eagle has no fear of anything from above, only arrows from below. The mother eagle says, let the arrows come into me and not my children. So too, God carried us on the wings of eagles. He was like an eagle that the enemy shot arrows towards, but the Ananei HaKavod , which symbolize God, absorbed them. Furthermore, says Rabbenu Bachye, when the eagle carries its young, it's all alone, high up in the sky where no other bird can come, and וְאֵ֥ין עִמּ֖וֹ אֵ֥ל נֵכָֽר׃ / There are no other forces, no other gods . Just like the eagle is alone up there, so too, God is leading us alone, with no other forces. As it says, En Mazal L'Yisrael. And as the pasuk in Tehilim 73,25 says, מִי־לִ֥י בַשָּׁמָ֑יִם וְ֝עִמְּךָ֗ לֹֽא־חָפַ֥צְתִּי בָאָֽרֶץ׃ There is no one in heaven for me other than You. There's nobody other than God, leading the Jewish people. The Mabit says on this pasuk, that first of all, we use the term V'Atah/and You . What does that mean? That You are the only One that really exists . The only One that truly gets the term Atah is God, because God is the only thimg we can say You to in a lasting way. Nothing else exists forever, only God. God is the One that's everlasting. He's the everlasting force. The Everlasting power. Although it looks like there are other forces (which refer to the goyim ) that are oppressing us and taking us over, we know that God is the ultimate Force, the Constant that's in control of all other forces. That's why He's called Elohei Sevaot/God of hosts. Those other forces don't have a constant control -One goes up and one goes down. And that's why we ask Hashem, Please, we know You're above everything. Come down and take us out of Galut. And why is the term Hakisa/wake up used? The Midrash Tehilim , in Mizmor 59 tells us that in this world it's like God is, as if to say, sleeping because He's not saving us. That's why the pasuk says in Tehilim 78, 65, Vayikatz/God gets up, as if He was sleeping. But in the future, God is going be awake as our pasuk says הָקִיצָה לִפְקֹד כָּל הַגּוֹיִם / Hakitza/wake up to punish the goyim . That means Hashem is going to come out in His full force. It's actually a pasuk in Tehilim 44,24 that is said by Sephardim during Elul . ע֤וּרָה ׀ לָ֖מָּה תִישַׁ֥ן ׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־תִּזְנַ֥ח לָנֶֽצַח׃ Wake up. Why are you going to sleep? Don't leave us forever. The Gemara in Masechet Sotah 48A asks, What about, 'Hineh Lo Yanum V'Lo Yishan,' -I thought God doesn't take a nap or go to sleep? So what does it mean Wake up? The Tanna D'Rav Eliyahu in perek 23 asks same question, Does God sleep or does He not? The answer is that when we're suffering it's as if God's sleeping. When we're not doing God's will, it's as if He's sleeping. The Maharal,in Bereshit 6,6, tells us that of course God doesn't sleep. What sleep means about God is that we're causing God not to be able to do what He needs to do. We're the cause, and it's up to us to get up. When we wake up, then kal v'yachol, He will wake up. Of course He's always up, but it's up to us. It says, God wakes us up like the eagle. This is the eagle's song. God wakes us up, like the eagle knows we have to wake up. The eagle symbolizes God waking up his children. God is waking us up, He's not sleeping. We have to get up. And when we wake up, then it's as is if to say He'll get up. Finally, the Arizal says the words, הָ קִיצָה לִ פְקֹד כָּ ל הַ גּוֹיִם / wake up to punish the goyim are Rashei Tevot for הלכה Halacha , as it says, God only has the four cubits of Halacha, w hich means when we learn and we do what we need to do, that causes Hashem, as if to say, to wake up. And that's the song of the Eagle.

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Today is Yom Yerushalayim where we celebrate the unification of Jerusalem and the miracles of the Six Day War. Following the War of Independence in 1948 when the Arab countries surrounding Israel rejected the partition plan and sought to annihilate the 600,000 Jewish residents of the new State, the Jewish people won a resounding victory, but Jordan took possession of the Old City of Jerusalem. Those who had been living in the Old City, lost their homes. Synagogues and Yeshivot were destroyed and the area around the Wall was stripped of Jews who had been living there for decades and centuries. We could no longer worship at the Kotel. 19 years later the voice of Motta Gur, commander of the paratrooper's brigade, rings in our ears and we can all hear his historical announcement: “Har Ha-bayit be-yadeinu!” “The Temple Mount is in our hands!” ... It is this we celebrate with Hallel and praise for Hashem's miracles. We read each day in the Amida: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ כַּאֲשֶׁר דִּבַּֽרְתָּ, וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה בְּתוֹכָהּ תָּכִין, וּבְנֵה אוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. We mention the throne of David. Some compare the throne below with the throne above and just as we long for the throne below to be re-established, we realize that in some ways, the throne above is not whole. We read each Friday morning, Friday afternoon, evening and Shabbat: נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃ Your throne stands firm from of old; from eternity You have existed. Again the throne! When Amalek attacks Benai Yisrael after leaving Egypt, Moshe sends Joshua to fight them. It is there we are commanded never to forget what Amalek does and Moses builds an alter and says וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס כַּהּ מִלְחָמָ֥ה לַהֹ' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ He said, “It means, ‘Hand upon the throne of Hashem, Hashem will be at war with Amalek throughout the ages.” Rashi asks: And what is the force of כס — why does it not say as usual (throne or chair) כסא? And the Divine Name, also, is divided into half (Kah is only the half of the Tetragrammaton)! The Holy One, blessed be He, swears that His Name will not be perfect nor His throne perfect until the name of Amalek be entirely blotted out. And I would venture to put forward based on this that Amalek and the establishment and rebuilding of Jerusalem and the Temple are diametrically opposed. Although Jerusalem is mentioned in Tanach in some way between 700 and 800 times, it is not mentioned at all in the Torah itself. We do have a verse in Devarim which states: כִּ֠י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר הֹ but look only to the site that Hashem will choose amidst all your tribes as Hashem's habitation, to establish the divine name there. There you are to go, Rabbeynu Bachya writes: The place in question is Mount Moriah; it is well known among the Goyim. They know of its spiritual advantages through tradition. There is no need to mention this location by name. The people all had a tradition that this was where their ancestor Yitzchak had lain bound on the altar. Maimonides writes in his Moreh Nevuchim (3,45) that there were three reasons why the location of the future Temple was not spelled out at this point. 1) If the nations of the world had known that in that location prayers are answered positively by G'd and sacrifices are welcome to Him, every nation would have made a supreme effort to take possession of that site. This would have resulted in untold slaughter among the nations and ongoing strife among them. 2) If the Canaanites who dwelled in the land at the time Moses spoke these words had heard of them and they had realized that the Israelites would dispossess them and take over that site they would have utterly destroyed it before the Jewish people had a chance to conquer it. 3) Even the tribes of the Israelites would have argued among themselves in whose territory this site, would be located at the time the land was distributed among the tribes. Such a division among the people would have been even worse than the rebellion of Korach when the people were not prepared to recognize the preferred hereditary status of the Priests. For all these reasons Moses preferred not to spell out the exact location of where the Temple would be built in the future. If even the Jews did not know the location, it is clear that the Gentiles did not know it either. Although everyone knew of the significance of Mount Moriah in the past, they had no idea of what this meant in terms of its future religious significance, in terms of the place G'd would choose. We know that even King David did not know that Har HoMoriah was the mount to build the Temple on. He originally selected the tallest mountain in Yehuda and only after learning in detail with Samuel the prophet, did they ascertain that the choice from the sacrifice was the shoulder and thus chose the second highest spot. If I have not lost you yet, a couple of more facts and then, let's try to put the pieces together. Rabbi Ari Kahn writes: The Shulchan Aruch, section 580, reports that on the 28th day of the month of Iyar a fast day is observed, marking the anniversary of the death of Shmuel HaNavi (Samuel the Prophet). In antiquity this day was widely celebrated. The Radbaz teaches that the tomb of Shmuel HaNavi was a site of pilgrimage. People would take their young sons and travel to the burial place of Shmuel to cut the child's hair for the first time. When it became dangerous to travel to Jerusalem, the custom evolved to travel to meron on the 18th of Iyar and thus we have the custom to go on Lab LaOmer to the Kever of Rashbi (as cutting hair on Lag makes no sense to Sephardim who don't cut until the 34th). Still we see that the 28th day of Iyar was, in antiquity, a day of pilgrimage as well as the yearly remembrance of Shmuel HaNavi. On that day, of all the days in the calendar, Jerusalem was the destination. We might even venture to say that the power of the prayers uttered all those years ago on this day by the pilgrims at the end of their arduous journey contributed to Jerusalem's liberation on the very same date, causing it to once again become the day when people venture up to Jerusalem. But something else occurred on the 28th of Iyar. According to Seder HaOlam. The battle with Amalek took place on the 28th of Iyar. Rabbi Kahn explains: This association allows us a deeper appreciation of the date and its significance. The battle with Amalek is the archetypical struggle between holiness and depravity. This struggle defines the essence of the 28th of Iyar. It is its nature, its character, its 'personality'. The victory of holiness over depravity was achieved when the prayers of Moshe and the nation were answered. When the Beit Hamikdash was eventually constructed on the holy mountain, symbolizing the possibility of human connection with God and holiness. On the 28th of Iyar, Amalek tries to destroy the throne. It is up to us to rebuild it. Samuel is born on the 28th. He anoints Saul whose task is to destroy Amalek. Saul fails. Samuel then anoints David. Together they discern that the place of the Temple to establish the throne on earth corresponding to the throne above is Jerusalem. Thus, Samuel in anointing the Davidic dynasty through Mashiach and in establishing the “place” as Jerusalem is forever associated with the City. Perhaps in his merit (as he is noted as in a way equal to Moses and Aaron) miraculous victory and celebration came on the 28th of Iyar in our lifetimes. But I cannot help but think. Did we in 1967 make the same mistake as Saul? Har HaBayit BeYadeynu. And the Mashicach was riding in on his white donkey as Rabbi Abittan would explain. In Jerusalem a banner was unfurled. As they unrolled it we read. Yisral – Israel, a bit more Boteach – puts its faith and trust and then the final word which should have said Hashem read Sahal – the army. We handed the keys to Har HaBayit (and Maarat HaMachpelah) back and Mashiach turned around. Still though today is a day of tremendous celebration and joy. The geulah begins step by step. We are experiencing it. But we must remember the geulah does not come on its own. The Mikdash does not fall from the sky on its own. Mashiach does not ride in on his own. It is up to each of us to contribute a spiritual brick. To learn, to teach, to watch, to do and to fulfil that which we are asked to and volunteered to do. In the Omer we are at the day of Chesed shel Malchut, the Kindness of Kingdom. The first step towards reestablishing Hashem's Kingdom on Earth. And as we arrive at Shavuot at the end of the week, the date of Matan Torah and the birth of King David, let us pray together and see fulfilled BimHerah Beyameynu the words we utter each morning: תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ Dwell within Jerusalem Your city, as You spoke about, & the throne of David, Your servant, speedily prepare it within it, & build it an eternal structure speedily in our days. Amen

Today's Talmud pages, Bava Metzia 95 and 96, stress the important of building strong, cohesive communities. Jason Guberman, Executive Director of the American Sephardi Federation, joins us to speak about a true coming-together of community a star-studded Sephardi film festival. Are these films here to change the way we look at how Jews are represented on screen? Listen and find out.

Just one Halacha on Sefirat Haomer. It is our custom, that Ladies do NOT count Sefirat Haomer. There's a great Machloket between the Sephardim and the Ashkenazim if ladies make a Beracha on Mitzvat Ase She Hazeman Gerama. Any Mitzvah that's bound by time, it's the Minhag of the Ashkenazim based on the Rabenu Tam to make a Beracha. For example, if a lady wanted to shake the Lulav on Succot, according to the Ashkenazim, she's allowed to shake the Lulav and the Etrog with the the Beracha, 'Asher Kedishanu Bemitzvotav Vitzivanu Al Netilat Lulav'. For the matter if she wanted to count Sefirat Haomer, she's not obligated, but she has the right to make it with the Beracha. However, the Sephardim that follow the opinion of Maran, when it comes to this, our ladies do not make a Beracaha. That's why there is another Halacha that says, for example, that if a person wants to eat within a half hour of the Omer, we explained many times its forbidden to sit down and start a meal of more than 2 ounces of bread within a half hour of the Haomer. But the Halacha does say if you have a Shomer, if you have somebody that's going to remind you to count, that you can start to eat, because you already set the Shomer, you set a safety net in motion in order to remind you so you won't forget. But the Halacha says that you can't let a lady be a Shomeret for you, because the lady is not obligated in the Omer, and therefore its not going to be on her mind since its not on the mind for herself. It's not going to be on her mind to tell others. So a lady would not be a Shomeret. You need somebody that's obligated in the Sefira as well, to designate him as a Shomer. Obviously, he cannot be eating with you. Because if he is eating with you, then he might forget himself, because he has the same problem, so therefore we're talking about a Shomer that's not eating with you, that he will be able to remind you. But, a lady, since she is not obligated, she cannot be a Shomeret. Compare that to Hilchot Shabbat. In Hilchot Shabbat we have a law that says a person is not allowed to read by the light of a candle. Because he might come to flicker the candle, and that's Asur on Shabbat. However the Halacha says that if he has somebody 9A Shomer) that's watching him to remind and prevent him if he is about to make the Isur, then its OK. A lady in that case can be a Shomeret. Since a lady is obligated in the laws of Shabbat just as the man is, so therefore its on her mind also, so then she can be the Shomeret. It is told a story, about Chacham Ezra Atia A"H, when he was young he used to learn on Friday nights by the light of the candle. His mother used to be the Shomeret. His mother used to be up into the wee hours of the morning in order that her son would be able to study the Torah with diligence.

In the lead up to Pesach, Rabbi Moses Haber unpacks a seminal responsum of Rav Ovadia Yosef (Yechaveh Da'as 1:11) to clarify how many Sephardim obviate potential mixtures of chametz and to highlight Rav Yosef's programmatic approach to the development of Sephardic halachic-public-policy. This episode is dedicated in memory of Rose Nuni Dayan.

We learn that it is a disagreement between the Shulchan Aruch and the Rama whether boys below bar mitzvah join to form a zimun. Sephardim permit this whilst Ashkenazim do not.

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When the first day of Rosh Hashanah falls on Shabbat, a number of passages are added to the prayer service that mention Shabbat. One who forgets to add these insertions, and does not mention Shabbat in the Amida on Shabbat Rosh Hashanah, must repeat the Amida.The Shulhan Aruch (Orah Haim 598) writes that although generally "Sidkatecha" is omitted from the Minha service on Shabbat if it is a festive occasion, such as Yom Tob, nevertheless, "Sidkatecha" is recited during Minha on Shabbat Rosh Hashanah. "Sidkatecha" includes the expression, "Mishpatecha Tehom Rabba," which speaks of G-d's judgment, and it is therefore especially appropriate for Rosh Hashanah. Hence, it is recited despite Rosh Hashanah also being a Yom Tob. Some Ashkenazim omit "Sidkatecha" from Minha on Shabbat Rosh Hashanah, as noted by the Rama (Rav Moshe Isserles, Cracow, 1530-1572), but the standard practice among Sephardim is to recite "Sidkatecha" in such a case.On Mosa'eh Shabbat, the second night of Rosh Hashanah, we add the section of "Va'todi'enu" to our Amida prayer at Arbit. This recitation takes the place of "Ata Honantanu" which is normally added to the Arbit prayer on Mosa'eh Shabbat. On a normal Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" in Arbit, and then ate before reciting Habdala, he must repeat the Amida. The Sages enacted this law as a "penalty" of sorts for the person who both forgot to add "Ata Honantanu" and also made the mistake of eating before Habdala. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes in Or Le'sion (vol. 3) that this unique law does not apply to "Va'todie'nu." Thus, one who forgets to add "Va'todi'enu" to the Amida when Mosa'eh Shabbat is Yom Tob does not repeat the Amida, even if he mistakenly eats before reciting the combination of Kiddush and Habdala. Hacham Bension explains that the recitation of "Ata Honantanu" was enacted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly," the group of leading Rabbis at the beginning of the Second Commonwealth), who also imposed a penalty. The text of "Va'todi'enu" was instituted much later, during the times of the Amoraim, and they did not impose such a penalty.As we know, it is customary on the first day of Rosh Hashanah to observe the practice of Tashlich, going to a river and reciting a number of verses related to G-d's compassion and forgiveness, including the verse, "Ve'tashlich Be'msolot Yam Kol Hatotam" ("You shall cast all their sins to the depths of the sea" – Micha 7:19). Although the Shulhan Aruch does not mention this practice, it is mentioned by the Rama, in his glosses to the Shulhan Aruch, and it was taught also by the Arizal (Rav Yishak Luria, 1534-1572), as mentioned in Sha'ar Ha'kavanot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, decries the fact that some people view Tashlich as some magical way of atoning for their sins. Tashlich is symbolic of the casting of our sins into the "depths of the sea," but this requires the long, intensive process of Elul and the High Holiday period during which we pray, repent and make a sincere commitment to change. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) observes the custom of some communities to delay Tashlich to the second day of Rosh Hashanah when the first day falls on Shabbat. This is done to protect against possible violations of Shabbat by people who will want to bring their Mahzor with them and might bring it outside the Erub. However, all leading Sephardic Poskim, including the Ben Ish Hai, Hacham Bension, and Hacham Ovadia Yosef, ruled that Tashlich should be performed on the first day of Rosh Hashanah even if it falls on Shabbat – and, in fact, especially if it falls on Shabbat. The Arizal taught that Tashlich should be recited close to sunset on the first day of Rosh Hashanah, because it was then – at the very end of the day on Rosh Hashanah – when Adam was forgiven for his sin of eating from the forbidden tree. This time is the most auspicious time for praying for forgiveness, because this is the time when Adam earned forgiveness. Therefore, Tashlich is especially appropriate on Shabbat afternoon, which is an "Et Rason" – a time when we have a unique opportunity to find favor in G-d's eyes. Therefore, the custom among Sephardim is to perform Tashlich on the first day of Rosh Hashanah even if it falls on Shabbat. As for the concern that someone might bring his Mahzor to Tashlich, Hacham Bension responds that this concern arises only with regard to bona fide Misvot such as Shofar, as a person might be so anxious about performing the Misva that he will forget about the Shabbat restrictions. For this reason, the Sages suspended the Misva of Shofar when Rosh Hashanah falls on Shabbat. When it comes to Tashlich, however, which is just a custom, there is no such concern, and so Tashlich may be performed on Shabbat.If one did not, for whatever reason, recite Tashlich on the first day of Rosh Hashanah, he recites it on the second day, in which case he should recite it immediately after Mussaf. When reciting Tashlich on the second day of Rosh Hashanah, one should specifically not recite it late in the afternoon, as this is a time of judgment.Generally, it is proper not to eat a meal on the afternoon before Yom Tob, so that one begins Yom Tob with a hearty appetite. Nevertheless, when the first day of Yom Tob is Shabbat, it is permissible to eat Se'uda Shelishit in the afternoon, even though that night is Yom Tob. As the Mishna Berura explains, since eating Se'uda Shelishit fulfills a Misva, it is allowed. If possible, one should recite Minha Gedola earlier in the afternoon, and then have an early Se'uda Shelishit. (However, even if one recites Minha early, he must remember not to recite Tashlich until later in the day, before sundown, as discussed.)Women light candles on the second night of Rosh Hashanah at the conclusion of Shabbat. Before lighting, they must recite, "Baruch Ha'mabdil Ben Kodesh Le'kodesh." The Kiddush on the second night of Rosh Hashanah which falls on Mosa'eh Shabbat is a combined Kiddush and Habdala, following the sequence known by the acrostic "Yaknehaz" ("Yayin," "Kiddush," "Ner," "Habdala," "Zeman"). Usually, on Mosa'eh Shabbat, when we recite the Beracha over a candle, we should use an Abuka ("torch"), meaning, at least two wicks that are combined. When Mosa'eh Shabbat is Yom Tob, however, this poses a problem, because the candle may not be extinguished. It is therefore advisable to purchase before Yom Tob specially-prepared, small "Abukot" for this purpose. If one does not have such a candle available, he should simply recite the Beracha over his Yom Tob candles. Hacham Bension writes that one should not combine two candles to form an Abuka, because it would then be forbidden to separate them until the fire is extinguished.Summary: When the first day of Rosh Hashanah falls on Shabbat, according to Sephardic practice, "Sidkatecha" is recited at Minha, and Tashlich is recited late in the afternoon, as usual. Se'uda Shelishit may be eaten during the afternoon, though it should preferably be eaten earlier in the afternoon, if possible. "Va'todi'enu" is added to the Arbit prayer on the second night of Yom Tob. Women recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before lighting candles on the second night of Yom Tob. Kiddush and Habdala are combined on the second night, including the Beracha over a candle. Ideally, one should obtain before Yom Tob a small candle with two or more wicks for this purpose. If no such candle is available, he recites the Beracha over the Shabbat candles.

#226.**To support the podcast or to sponsor an episode: https://seforimchatter.com/support-seforimchatter/ or email seforimchatter@gmail.com (Zelle/QP this email address)****Corporate sponsor of the series Gluck Plumbing: For all your service needs big or small in NJ with a full service division, from boiler change outs, main sewer line snake outs, camera-ing main lines, to a simple faucet leak, Gluck Plumbing Service Division has you covered. Give them a call -   732-523-1836 x 1. **Spanish Jewry Through the Ages, Episode 12: Prof. Jonathan Ray - The Expulsion of the Jews from Spain in 1492 and its ramificationsWe discussed the lead-up to the expulsion of the Jews from Spain in 1492, the expulsion edict and its reasoning, the impact of 1391 on 1492, the experience of the expulsion, those who accepted baptism, Portugal, forced migration, enslavement of Jews, chronicles of exile, how the exiled communities styled themselves, converso communities and networks, and much more.To purchase Prof. Ray's, "After Expulsion": https://amzn.to/3DVziC4To purchase Prof. Ray's new history of Spamish Jewry: https://amzn.to/3E0LNwhTo purchase Prof. Miriam Bodian's book, "Hebrews of the Portuguese Nation": https://amzn.to/44jazTaTo purchase Prof. Ronnie Perelis's book about conversos in the Atlantic: https://amzn.to/44cVyCjTo purchase Prof. Francesca Trivellato's book about the Sephardim of Livorno: https://amzn.to/3DTOTCh

On this episode of "Come Pray with Me" I will be speaking with Ethan Marcus, the managing director of the Sephardic Brotherhood, an organization dedicated to supporting Sephardim. They offer funds for the needy, scholarships, and classes to learn Ladino, the language spoken by Sephardim. Mr. Marcus will be sharing more about the work the organization does, as well as the culture and history of Sephardim.   The Sephardim are a Jewish ethnic group whose ancestry traces back to Spain.    There is a part of the interview that discusses antisemitism that may be upsetting to some audience members. Listener discretion advised.  To learn more, visit https://www.sephardicbrotherhood.com/. This episode was edited by Ashley Trammell.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***We have been reviewing the laws of Yichud, and we have learnt that from the Torah that it is forbidden for a man to be alone with a woman if she is not his wife, mother, daughter, or direct descendant. Furthermore, based on the Rabbinate, it is forbidden for Sephardim to allow one man to be alone with 2 or more women. (Ashkenazim should check with their Rabbi.) We also learned that a wife serves as a Shomeret (protector) when the husband and wife are with another woman. The wife's presence enables her husband to be there for he would not obviously then commit a transgression. So the question was asked if whether or not a mother, grandmother, granddaughter or sister would qualify as a protector. According to the Halacha, a mother, grandmother, granddaughter, great-granddaughter etc., would all qualify as protector and their presence would permit their male relative to be alone with another woman. A sister however, would not qualify. The question was then asked if a man may be alone with 2 women who are not related to him, but where the 2 women are mother and daughter. Or what about where the 2 women are grandmother and granddaughter? According to Halacha, it is forbidden, and a non-related man may not be alone with these ladies. To review, a wife, mother, daughter, granddaughter, and grandmother all qualify as protector and their presence enables the man to be alone with another woman. A sister does not qualify. Furthermore, a man may not be alone with 2 women, even when the 2 women are mother and daughter.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***The laws of Yichud have a very strict application in the work place. Unfortunately many of the leniencies and ways around Yichud that we have been discussing can not apply in places of business. In offices and the like, one can not rely on the leniency of Bal'Ala Ba'Ir. Ba'Ala Bair is a way around Yichud whereby a lady can be with alone with a man so long as her husband is nearby in town. She is protected by the fear and possibility that her husband may come to her at any moment. However, in an office this leniency does not apply. Furthermore, we learned that according to Sephardim, Yichud is negated once there are three women and three men. But in the case of an office, three men and women still violates Yichud laws. These ways around Yichud are not applicable in an office because work colleagues develop personal and close relationships. They develop an acquaintance level and bondness that we refer to as ‘Gasba.' Such friendships can become dangerous, and therefore the laws of Yichud at a place of business are tougher to usurp. However, there are ways to alleviate the Yichud problem in the office. Some are as follows:1) If an inner office door remains unlocked, and it is expected that others would frequently come on in unannounced, then such would be a way to allow a man and forbidden lady to be alone. It must be noted though that the outer office door must be open and accessible to anyone.2) Many offices these days have a buzzer system that unlocks the outer door and allows visitors to enter. This type of secure locked entry then disallows use of the leniency mentioned above. If the front door is locked, then the entire office staff would be in dilemma. If the front door is secured, then unlocking the inner office doors would not lend itself towards a leniency. The only way to allow men and women to work together in an office secured by a locked front door, would be if outsiders possessed keys and entry codes, and if those outsiders actually gained entry regularly. It's not enough in this case for these outsiders to come in sporadically. The staff must be aware of the definite possibility that others may come in at any moment and be witness to an impropriety. 3) It would be permissible for seclusion among men and women in an office, if a video surveillance camera is in operation and being monitored by security personnel. Being watched and possibly even recorded would serve as deterrent to a tempted person. Reliance on this method with a video camera can even be used in an office with locked secured front door4) A transparent window in the office can also alleviate the problem of Yichud. Outsiders having the ability to see indecent behavior through the window would also be regarded as a reason for restraint among tempted personsBut again, one has to be very very careful in regards to the work place. Both men and women must be vigilant and avoid forbidden seclusion. One should check in advance if the office provides means to get around the problem of Yichud. As we said, the laws of Yichud are far stricter in the office environment than at home and other places.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***The Mishna in Kidushin, on the topic of Yichud, says that a man is not allowed to seclude himself with two women [listen to the audio clip for the exact quote]. When the Mishna said two women it meant even more than two women, meaning one man would not be allowed to be secluded with even 100 women. It's prohibited for it might lead to transgression and sin. That is the way Rambam learns, and that is the way Rav Chida learns. And that is also the opinion of the Ben Ish Chai. So, this restriction prohibiting one man from being secluded with 2 or more women is a restriction DeRabannan (from the Rabbinate.) So then the question is asked about a male teacher in a girl's school. Seemingly, based on the above restriction, there would be a problem for a male teacher to teach an all girls class. Is there a way to get around this ruling on Yichud? The Chachamim give a variety of conditions as follows, whereby following any one of them would then permit a male teacher to be in such a classroom. 1) If the door to the classroom is ajar or fully open, it is then permissible for a male teacher to be alone among a classroom of girls based on the fact that that people can walk in and out as they wish. Under such a condition, we wouldn't be suspect of any improprieties.2) If the door to the classroom is not locked, it also then permissible for the male teacher to be among the room of girls. For that matter, the condition also permits seclusion if there is no lock on the door at all. Here too, we would not be suspicious of any inappropriate activity that might lead to sin.3) If the teacher's wife is in the classroom, the Gemara then says that his wife's presence protects him against transgression, and he would be able to be alone with the girls in the class with the door closed and locked. Now, we said above in condition #3, that a wife's presence protects her husband from transgression, and he may then be in the classroom of girls. So the question was asked if his mother's presence would protect him as well. On this, there is a great Machloket amongst the Acharonim. Rav Chayim Palachi says this principal also applies to the mother, but Rav Chida says it does not. So what is the Halacha? According to Rav Moshe Feinstein, since the rule of prohibiting man from being secluded with 2 or more women is DeRabannan, we are therefore lenient and apply this condition to the mother as well. The mother's presence in the room does protect the son, and he may then be alone in a classroom among girls. To review. Based on a rule from the Torah, a man is not allowed to be secluded with one lady. Based on the Rabbinate, for Sephardim, a man may not even be secluded with 2 ladies or more, even as much as one hundred ladies. (Ashkenazim should ask their Rabbis as their laws vary.) If a man is giving a class to ladies, he has some methods and conditions whereby he can be alone with the them and not violate the laws of Yichud. He is OK if the door to the room does not have a lock. He is OK if he leaves the door open, or unlocked. And he is OK if either his wife or mother is in the room.

*** This Halacha deals with topic of Yichud. Yichud is the concept that a man may not be secluded with a forbidden woman. Please read all the Halachot on this topic as there are conditions and exclusions that must be fully understood before accepting Lema'ase. ***The question is asked in regards to the law of Yichud. As we know, Yichud refers to the prohibition of a man from being secluded with a forbidden woman. The question is whether or not one lady can be among many men, and if a lady can be at home when a male worker comes to make some repairs.There's a great Machloket between the Sephardim and Ashkenazim regarding the restrictions of Yichud for a lady. All agree that one lady may not be alone with one man. But according to Sephardim it is even forbidden for a lady to be alone when there are many men. This is based on the way Rambam learns the Gemara in Kidushin on Daf 80. And it's the way the Ran (Rav Nissim ben Reuven born in Spain in the early part of the 14th century or late 13th) also learns. And that is the way Maran is Posek in Shulchan Aruch in siman 22, Eben HaEzer, the 5th Halacha. Ashkenazim are a little more lenient on this issue. Ashkenazim should ask their Rabbi for a ruling.For Sephardim, this law applies whether it's in the day or in the night. It applies whether it is in the city or on the road. According to Sephardim it's only permissible if there are 3 ladies and 3 men. That is the magic number. But any combination less than that is forbidden.So the question was asked about workmen who come to the house while the husband is at work. For example, can a male plumber come to a house to fix a sink if only the wife is at home? How about if there would be 2 male plumbers, or three? Didn't we just say above that it is forbidden for one lady to be with men no matter how many there are? Halacha answers this and says it is permissible for a male workman to be in the house so long as the husband is in town, whereby he has keys and he can come home at any time and walk in. The basis of this is that a married lady would not make a transgression if she is aware that her husband can walk in at any moment. So, again, according to Halacha, it's OK for the plumber or workman to be in the house alone with a married woman.For that matter if the lady is alone with a few men, but a wife of one of the men comes along, then such would be considered permissible. In this case, we rely on the married lady to protect the situation.Let's review the Halachot. We said above 1 stringency and 2 leniencies. The stringency is for Sephardim for whom it is forbidden to allow one lady to be secluded with even more than one man. (That's not like the Ashkenazim who are lenient.) Leniency number one is regarding a workman who would be allowed to enter the house where there is a lone married woman so long as the husband is nearby in town. And leniency number two permits 2 women to be with many men so long as one of the women is the wife of one of the men.

19years later the voice of Motta Gur, commander of the paratrooper's brigade,rings in our ears and we can all hear his historical announcement: “Har Ha-bayitbe-yadeinu!” “The Temple Mount is in our hands!” ... It is this we celebratewith Hallel and praise for Hashem's miracles. תִּשְׁכּוֹן בְּתוֹךְ יְרוּשָׁלַֽיִם עִֽירְךָ כַּאֲשֶׁרדִּבַּֽרְתָּ, וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה בְּתוֹכָהּ תָּכִין, וּבְנֵהאוֹתָהּ בִּנְיַן עוֹלָם בִּמְהֵרָה בְיָמֵֽינוּ Wemention the throne of David. Some compare the throne below with the throneabove and just as we long for the throne below to be re-established, we realizethat in some ways, the throne above is not whole. נָכ֣וֹן כִּסְאֲךָ֣ מֵאָ֑ז מֵעוֹלָ֣ם אָֽתָּה׃ WhenAmalek attacks Benai Yisrael after leaving Egypt, Moshe sends Joshua to fightthem. It is there we are commanded never to forget what Amalek does and Mosesbuilds an alter and says יֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס כַּהּ מִלְחָמָ֥ה לַהֹ'בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ Rashiasks: And what is the force of —why does it not say as usual כסאAndI would venture to put forward based on this that Amalek and the establishmentand rebuilding of Jerusalem and the Temple are diametrically opposed. Wedo have a verse in Devarim which states: י אִֽם־אֶל־הַמָּק֞וֹם אֲשֶׁר־יִבְחַ֨ר הֹ 1)If the nations of the world had known that in that location prayers areanswered positively by G'd and sacrifices are welcome to Him, every nationwould have made a supreme effort to take possession of that site. This wouldhave resulted in untold slaughter among the nations and ongoing strife amongthem. 3)Even the tribes of the Israelites would have argued among themselves in whoseterritory this site, would be located at the time the land was distributedamong the tribes. Such a division among the people would have been even worsethan the rebellion of Korach when the people were not prepared to recognize thepreferred hereditary status of the Priests. If Ihave not lost you yet, a couple of more facts and then, let's try to put thepieces together. TheRadbaz teaches that the tomb of Shmuel HaNavi was a site of pilgrimage. Peoplewould take their young sons and travel to the burial place of Shmuel to cut thechild's hair for the first time. When it became dangerous to travel toJerusalem, the custom evolved to travel to meron on the 18th of Iyar and thuswe have the custom to go on Lab LaOmer to the Kever of Rashbi (as cutting hairon Lag makes no sense to Sephardim who don't cut until the 34th). RabbiKahn explains: This association allows us a deeper appreciation of the date andits significance. The battle with Amalek is the archetypical struggle betweenholiness and depravity. This struggle defines the essence of the 28th of Iyar.It is its nature, its character, its 'personality'. The victory ofholiness over depravity was achieved when the prayers of Moshe and the nationwere answered. When the Beit Hamikdash was eventually constructed on the holymountain, symbolizing the possibility of human connection with God andholiness. Samuelthen anoints David. Together they discern that the place of the Temple toestablish the throne on earth corresponding to the throne above is Jerusalem. ButI cannot help but think. Did we in 1967 make the same mistake as Saul? HarHaBayit BeYadeynu. And the Mashicach was riding in on his white donkey as RabbiAbittan would explain. In Jerusalem a banner was unfurled. As they unrolled itwe read. Yisral – Israel, a bit more Boteach – puts its faith and trust andthen the final word which should have said Hashem read Sahal – the army. Wehanded the keys to Har HaBayit (and Maarat HaMachpelah) back and Mashiachturned around. Inthe Omer we are at the day of Chesed shel Malchut, the Kindness of Kingdom. Thefirst step towards reestablishing Hashem's Kingdom on Earth. And as we arriveat Shavuot at the end of the week, the date of Matan Torah and the birth ofKing David, let us pray together and see fulfilled BimHerah Beyameynu the wordswe utter each morning: Dwellwithin Jerusalem Your city, as You spoke about, & the throne of David, Yourservant, speedily prepare it within it, & build it an eternal structurespeedily in our days. ShabbatShalom,