Podcasts about shamor

Ramban on the Torah | 5785 | 16 | Yitro, by Rav Eli Weber What's the point of Ma'amad Har Sinai? Who did Benei Israel hear the commandments from? What is the relationship between Zachor and Shamor?

What is the meaning of the word ' Va'etchanan'? What is the difference Shamor and Zachor in the two versions of the ten commandments? What can we learn from Moshe calling Israel a "good" land? All this and more on this week's Ponderings on the Parsha!  

The obligation of Kiddush on Shabbat applies equally to men and women. On Friday night, both men and women are required by Torah law to recite or hear Kiddush. The Misva of Kiddush is exceptional in this regard, as women are generally exempt from "Misvot Aseh She'ha'zman Gerama" – affirmative Biblical commands that apply only at certain times. Kiddush, of course, applies only on Shabbat, and we might have therefore assumed that women are exempt from this obligation. The reason why women are included in the Misva of Kiddush stems from the Talmud's comment that the two basic commands of Shabbat – "Zachor" ("Remember") and "Shamor" ("Guard") – were proclaimed together. "Zachor" refers to declaring the sanctity of Shabbat (Kiddush), while "Shamor" commands us to observe the Shabbat prohibitions. Since "Zachor" and "Shamor" were stated together, the Talmud comments, anybody included in the command of "Shamor" is likewise included in the command of "Zachor." Therefore, since women are bound by the command of "Shamor," the prohibitions of Melacha (forbidden activity) on Shabbat, they are similarly included in the obligation of Kiddush, which is derived from "Zachor." Since men and women are equally bound by the obligation of Kiddush, a woman may, strictly speaking, recite Kiddush on behalf of a man. Of course, it is not customary for women to recite Kiddush on behalf of men, but if a man, for whatever reason, cannot recite Kiddush, such as in a case of illness, Heaven forbid, a woman may recite Kiddush for him. This applies even if the woman had already recited or heard Kiddush, and has thus fulfilled her obligation; she may still recite Kiddush on behalf of others, including men. The basis for this Halacha is the famous concept of "Arbut." The principle of "Kol Yisrael Arebim Ze La'ze," or "All Israel are responsible for one another," establishes that even after a Jew has fulfilled a Misva, he has not completely satisfied his obligation so long as there are Jews who have not fulfilled that Misva. Therefore, for example, a person who already heard the Shofar on Rosh Hashanah can nevertheless blow the Shofar for somebody else who has not heard the Shofar. Even if a person has blown the Shofar a hundred times on Rosh Hashanah, he may still blow the Shofar again for somebody else, who fulfills his obligation through that blowing. The same is true of Megilat Esther; a person can read the Megila dozens on times on Purim on behalf of others. Even though he has already fulfilled the Misva, his fulfillment is incomplete until all other Jews have also fulfilled the Misva. He is therefore qualified to read the Megila for others, no matter how many times he has already read it. This applies to Kiddush, as well: a person can recite Kiddush on behalf of another person even though he has already fulfilled his obligation, because of the concept of Arbut. Hacham Ovadia Yosef rules that Arbut includes both men and women, and therefore a woman may recite Kiddush for a man even though she has already fulfilled her obligation. Thus, for example, if a husband is sick and incapable of reciting Kiddush, and his wife recited Kiddush herself while he slept, she may recite Kiddush again for him when he awakens. By the same token, a person who recited Arbit on Friday night may recite Kiddush on behalf of somebody who had not recited Arbit. In the Arbit recitation, we recite the Beracha of "Mekadesh Ha'Shabbat," which fulfills the Torah obligation of Kiddush. The additional requirement to recite Kiddush over a cup of wine applies only on the level of Rabbinic enactment. Therefore, a person who recited Arbit has a lower level of obligation to recite Kiddush than somebody who has not recited Arbit. Nevertheless, one who recited Arbit can recite Kiddush on behalf of somebody who had not recited Arbit. Just as a person who recited Kiddush and fulfilled his obligation can still recite Kiddush on behalf of somebody else, similarly, and all the more so, a person who prayed Arbit and now bears only the Rabbinic obligation of Kiddush may recite Kiddush on behalf of somebody who bears a Torah obligation. As mentioned, it is not customary for women to recite Kiddush on behalf of men. Nevertheless, this Halacha underscores the fact that women are no less obligated in Kiddush than men. Some women mistakenly approach Kiddush as a "man's Misva" and do not make a point of listening attentively while the husband recites Kiddush. Both men and women are equally bound by this Misva, and both must ensure to fulfill this obligation properly. Summary: The Misva of Kiddush on Shabbat applies equally to men and women. Strictly speaking, a woman may recite Kiddush for a man, though this is not customarily done. It is generally the husband who recites Kiddush, but the wife must ensure to listen attentively to each word.

Welcome to Embrace Shabbat. The Yaarot Devash teaches that there are seven mazalot , which correspond to the seven days of the week, and Shabbat corresponds to a negative mazal . It is for this reason that other religions celebrate their Sabbath on Friday or Sunday, rather than Shabbat. They believe that connecting their day of rest to Shabbat will bring negativity upon them. However, as Jews, we believe that by celebrating Shabbat, we demonstrate that we do not believe in other forces, such as mazalot , controlling us. Rather, we know that it is HaKadosh Baruch Hu Who is in charge and determines the course of our lives. The Avudraham (as quoted in the Anaf Yosef in Ein Yaakov on Masechet Shabbat 119b) teaches that the mazal of Friday is named “ Tzedek ,” and it is accompanied by the angel Tzadkiel , a good angel. The power of this mazal remains in existence through the final moments of Erev Shabbat. The mazal of Shabbat is mahadim , from the root word edom - red. The Gemara teaches that one who is born under this mazal of redness has a bloodthirsty nature and will have a tendency to direct his energies to being a mohel, shochet, or murderer. Rav Wolbe explains that for such a person, his violent tendencies will not change. However, he can chanel it for a mitzvah , such as milah ; a positive action (though not a mitzvah ), such a preparing kosher meat; or murder. This mazal of redness is the mazal of Shabbat. The power of this mazal comes into effect right from the start of Shabbat and is accompanied by the malach is סמאל , a negative angel (it is preferred not to pronounce the name of this malach and therefore people refer to it as ס-מ ). The Avudarham explains the connection between these two angels and the famous Gemara in Shabbat: two angels accompany a person home from shul on Friday night, a good angel and a bad angel. The Avudarham explains that these two angles are the positive angel of Friday and the negative angel of Shabbat, who “change shifts” and walk a person home as Shabbat begins. When they reach his home, they check if the table is set, the bedroom is made up, and the candles are lit. Then, either the good angel blesses the home and the bad angel answers “Amen,” or vice versa. When we sing שלום עליכם מלאכי השרת on Friday night, we welcome in these two angels: Tzadkiel of Friday and the negative ס-מ of Shabbat. Commenting on the words ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , G-d opens up the eyes of the blind, the Chidah (Tehillim 146:8) explains that the root of the name ס-מ is סומה , a blind person ; he blinds others from seeing the difference between an aveira and a mitzvah . ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים does not just refer to a blind person who cannot see, but also a person that is blinded by the yetzer hara and can't see correctly . When a person does Teshuva , Hashem is ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , He opens up the eyes of the blind. On Shabbat, the angel of ס-מ brings darkness and negativity. Therefore, we light candles to symbolically light up that darkness. The Iyun Yaakov teaches that the two candles as well as the two angels represent Shamor and Zachur . It is our hope that lighting the two candles will bring light into our Shabbat. Have a Shabbat Shalom.

The obligation of Hadlakat Nerot, the Ereb Shabbat candle lighting, requires lighting at least one candle, but it is customary for women to light two candles. The most common reason given for this practice is that the two candles correspond to the two commands of "Zachor" and "Shamor" ("remembering" and "observing" the Shabbat). Additionally, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explained that this practice alludes to the theme of Shalom Bayit (peaceful relations between husband and wife) which underlies the Misva of Hadlakat Nerot. The Sages comment that candle lighting is required with the onset of Shabbat because the presence of light helps ensure Shalom Bayit, as darkness often leads to tension and arguments. Lights must be kindled in the home before Shabbat begins so that an aura of peace and tranquility will pervade the home. This concept, the Ben Ish Hai notes, is alluded to in the two candles that the woman lights. The Hebrew word "Ner" ("candle") has the numerical value of 250, and thus two candles have a combined numerical value of 500. There are 248 "Ebarim" (limbs and organs) in a man's body, and 252 in a woman's body, which together combine to form a total of 500. Thus, the lighting of two candles alludes to the "togetherness" of the husband and wife, which is represented by the number 500, and which constitutes the fundamental reason behind the Misva of the Shabbat candles. The time of lighting the Shabbat candles is an "Et Rason," a moment when a woman's prayers are more readily accepted by God. It is therefore proper for a woman when lighting the Shabbat candles to offer a prayer for Shalom Bayit, for her husband's success in earning a living, and for the well-being of her children, particularly that they should grow to become Torah scholars. The custom among the Sepharadim is that only the mother lights the Shabbat candles; single daughters do not light according to our custom. If the mother is away for Shabbat, such as if she had a baby and must spend Shabbat in the hospital, then the husband should light the Shabbat candles in her stead. He recites the usual Beracha of "Le'hadlik Ner Shel Shabbat." If both parents are away for Shabbat and their children remain home, and among the children is a daughter above the age of Bat Misva, then she should light the Shabbat candles in the home with a Beracha. Hacham Ovadia Yosef rules that a daughter above the age of Bat Misva takes precedence over a son over the age of Bar Misva, even if the boy is older than the girl. If there is no girl over the age of Bat Misva, then a boy who is over the age of Bar Misva should light the candles, with a Beracha. Of course, the parents must light Shabbat candles in the place where they spend Shabbat. But if they have children staying at home for Shabbat, then either a son or a daughter must light the Shabbat candles, as discussed. Summary: It is customary for women to light two candles before the onset of Shabbat, and the time of Shabbat candle lighting is a time especially suited for praying for the well-being of oneself, one's husband and one's children. If the mother is away for Shabbat, then the husband lights the Shabbat candles. If both parents are away for Shabbat but the children remain home, then the candles should be lit by a girl above the age of Bat Misva. If there is no girl this age, then a boy above the age of Bar Misva should light the candles.

What is the meaning of the word ' Va'etchanan'? What is the difference Shamor and Zachor in the two versions of the ten commandments? What can we learn from Moshe calling Israel a "good" land? All this and more on this week's Ponderings on the Parsha!

Two sides not of the same coin - Shamor vs Zachor

We continue our study of Peninei Halacha from the teachings of Rav Eliezer Melamed Shlit'a. In our new series, we will examine the meanings and Mitzvot of the holy Shabbat.   In today's episode we further examine the Shamor part of Shabbat.

We continue our study of Peninei Halacha from the teachings of Rav Eliezer Melamed Shlit'a. In our new series, we will examine the meanings and Mitzvot of the holy Shabbat.   In today's episode we explain the special relationship between Shamor and Zachor - The Positive and Negative Mitzvot of Shabbat.

● Why did Hashem go out of His way to state Shamor and Zachor simultaneously? ● Did you know that those are not the only 2 statements that were miraculously stated at once? What were the other ones? Join me as we explore a beautiful and fascinating Midrash which pulls our Parsha and Daf together.

Would you like to sponsor an episode? A series? We'd love to hear from you : podcasts@ohr.edu https://podcasts.ohr.edu/ Visit us @ ohr.edu    00:00 What happened with Yehuda HaNasi's grave?   00:17 Is therapy effective?   05:37 is one allowed to gamble in a casino or just with friends?   15:07 Excluding mesora, how should one decide to follow Mishna Berura or Orach Hashulchan?   21:03 Jews can't go into churches for no reason. If a Jew is visiting Rome or a place where churches are like museums, what is the Halacha?   31:09 Is it permissible to make a powdered soup on Shabbat with a Kli shishi?   38:40 Is there an issue of giving respect to a place like the Sistine Chapel or the like?   42:33 What is the definition of Bitul Torah?   54:30 What is the Rav's opinion on censorship?   1:14:50 Are Chazal censored?   1:16:38 Why does Lecha Dodi mention SHAMOR before ZACHOR when it's opposite in the Torah itself?   1:18:01 Some Jews cut out verses of Lecha Dodi, why?   1:19:42 How do we explain machloket in the Gemara when there was a mesora from Rebbe?   1:23:37 What happens when we don't posken like a Mishna?   1:26:23 We are given different ages of people in Tanach, should we take them literally?   1:29:20 If you're sitting in shachris Shabbos morning, and a person you know to have been born a woman sits down next to you, what should you do?   1:36:13 Are children below 13/12 obligated in middos?    1:39:15 What does it mean that Avraham was blessed “BAKOL” exactly, and what gives the right to the Ibn Ezra to give his opinion about the grammar of the pasuk?   1:44:22 What if a one's parents don't keep Shabbos?   Produced by: Cedar Media Studios

Welcome to Embrace Shabbat. The Yaarot Devash teaches that there are seven mazalot , which correspond to the seven days of the week, and Shabbat corresponds to a negative mazal . It is for this reason that other religions celebrate their Sabbath on Friday or Sunday, rather than Shabbat. They believe that connecting their day of rest to Shabbat will bring negativity upon them. However, as Jews, we believe that by celebrating Shabbat, we demonstrate that we do not believe in other forces, such as mazalot , controlling us. Rather, we know that it is HaKadosh Baruch Hu Who is in charge and determines the course of our lives. The Avudraham (as quoted in the Anaf Yosef in Ein Yaakov on Masechet Shabbat 119b) teaches that the mazal of Friday is named “ Tzedek ,” and it is accompanied by the angel Tzadkiel , a good angel. The power of this mazal remains in existence through the final moments of Erev Shabbat. The mazal of Shabbat is mahadim , from the root word edom - red. The Gemara teaches that one who is born under this mazal of redness has a bloodthirsty nature and will have a tendency to direct his energies to being a mohel, shochet, or murderer. Rav Wolbe explains that for such a person, his violent tendencies will not change. However, he can chanel it for a mitzvah , such as milah ; a positive action (though not a mitzvah ), such a preparing kosher meat; or murder. This mazal of redness is the mazal of Shabbat. The power of this mazal comes into effect right from the start of Shabbat and is accompanied by the malach is סמאל , a negative angel (it is preferred not to pronounce the name of this malach and therefore people refer to it as ס-מ ). The Avudarham explains the connection between these two angels and the famous Gemara in Shabbat: two angels accompany a person home from shul on Friday night, a good angel and a bad angel. The Avudarham explains that these two angles are the positive angel of Friday and the negative angel of Shabbat, who “change shifts” and walk a person home as Shabbat begins. When they reach his home, they check if the table is set, the bedroom is made up, and the candles are lit. Then, either the good angel blesses the home and the bad angel answers “Amen,” or vice versa. When we sing שלום עליכם מלאכי השרת on Friday night, we welcome in these two angels: Tzadkiel of Friday and the negative ס-מ of Shabbat. Commenting on the words ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , G-d opens up the eyes of the blind, the Chidah (Tehillim 146:8) explains that the root of the name ס-מ is סומה , a blind person ; he blinds others from seeing the difference between an aveira and a mitzvah . ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים does not just refer to a blind person who cannot see, but also a person that is blinded by the yetzer hara and can't see correctly . When a person does Teshuva , Hashem is ה' פֹּ֘קֵ֤חַ עִוְרִ֗ים , He opens up the eyes of the blind. On Shabbat, the angel of ס-מ brings darkness and negativity. Therefore, we light candles to symbolically light up that darkness. The Iyun Yaakov teaches that the two candles as well as the two angels represent Shamor and Zachur . It is our hope that lighting the two candles will bring light into our Shabbat. Have a Shabbat Shalom.

Accepted custom is the woman accepts shabbos at the time of lighting - when she says the bracha. Others may continue to do work until just before sundown. When a man lights, his Shabbos has not yet commenced, it's either a few mins before sunset or when shul he's in does last part of lecha dodi. 3 reasons for candle lighting: honor, enjoyment, peace in the home. How? Usually one makes a blessing prior to doing the mitzvah. When a female lights Shabbos candles she can't make the blessing first, as then Shabbos would begin before she could light the candles! So, she first lights them and then makes the blessing. If a man is lighting he first makes the blessing as for a man Shabbos doesn't come in with candle lighting but with sunset/last bit of lecha dodi. What? Candles or olive oil. Olive oil is preferable. Electric lights - are acceptable when no other alternative but shouldn't make a blessing on them. e.g. hospital. When? Custom - 18-20 minutes before sundown. No later than 2 minutes b4 sunset. As early as "plag hamincha" which is 1 and quarter halachik hours before sunset. How many? Shamor and Zachor - the 2 aspects of Shabbat. Basic requirement - 1 candle. Some have custom of adding on for each child. If didn't light: If negligent, doesn't apply to emergencies, has to light an extra candle forever! What if I'm running late? the mitzvah is not to light. When does "early shabbos" begin? If 1 shul in town then it is binding on the whole community but if more than one shul it does not apply. When it is for convenience it is independent for each member of the household, i.e. if the husband accepts it early it doesn't impose on the wife. Please see the beautiful blessing one can say at candle lighting time. Also not myzmanim.org has an app that you can see any Friday the earliest time for lighting called plag hamincha and the latest, which is just before sundown.

The reason Zachor and Shamor were said in the same Dibur. Source Sheet --- Support this podcast: https://anchor.fm/yechezkel-hartman/support

Yisro- Zachor V'shamor B'dibur Echad in Yisro by Rabbi Daniel Kalish

Recorded live via Zoom 10-14-2021 Click here for source text

Welcome to Embrace Shabbat. In his sefer Kol Ram , Rav Moshe Feinstein raises a question about the korbanot of the holidays and Shabbat discussed in Parshat Pinchas. The Torah teaches that שני כבשים , two sheep, must be brought on Shabbat. The Gemara in Masechet Yoma draws a connection between Shabbat and Yom Kippur: just as the goats on Yom Kippur must be identical in size, age, and expense, so too the two sheep of Shabbat must be identical in all aspects, as well. Rav Moshe Feinstein explains the message between these two identical sheep. Two aspects of Shabbat are highlighted in the Torah- זכור and שמור . The commandment of זכור refers to the positive commandments of Shabbat, such as making Kiddush and highlighting the fact that Hashem created the world and rested on the seventh day. שמור , on the other hand, refers to the negative commandments of Shabbat, including the 39 melachot and their many subcategories. These two commandments, זכור and שמור , correspond to the two identical sheep; both must be commemorated “identically.” For every ounce of effort that a person invests not to transgress a negative commandment of Shabbat, they must invest in a counterforce of positivity. When one focuses on the negative alone, they cause others to leave with a distaste toward Shabbat. Many Jews arrived in America in the early 1900s and were mosser nefesh to observe Shabbat. Yet, many of their children went off the derech and no longer kept Shabbat. How could this be? Rav Moshe Feinstein explains that these people came home after they lost their job and they said “It's hard to be a Jew” You cannot give just the negative. You have to give the positive. Rav Elimelech Biderman relates that there were once two 6-year old boys that were playing, pretending to be fathers learning with a Gemara. Shuckling over the pages, one of the boys yelled out to the other “ אסור אסור אסור ,” and the other one parroted back “ אסור אסור אסור .” – “It is prohibited , “It is prohibited , “It is prohibited .This was their understanding of Gemara. The great Mashgiach, Rav Dov Yaffe, overheard this exchange between the two young boys. Before returning home for Kiddush, he rushed to the boys' parents to let them know about the serious ramifications that could result from such a negative perception of Torah learning. A person's impression of our religion, and specifically Shabbat, must always be positive. Have a Shabbat Shalom.

The Torah in Parashat Shelah tells the story of the Mekoshesh Esim – a man who publicly desecrated Shabbat while Beneh Yisrael were in the wilderness. The people who found him committing the act of Shabbat desecration brought him to Moshe, and G-d commanded that the man should be punished. Rashi, commenting on this episode (15:32, writes, "Bi'gnutan Shel Yisrael Diber Ha'katub" – "The verse speaks in criticism of Yisrael." This story was told as criticism of Beneh Yisrael, noting that they failed to observe Shabbat. The question arises, why is the entire nation criticized for one man's Shabbat desecration? We might have thought that to the contrary, the "Mekosheh Esim" was the exception that proved the rule – the fact that he was found violating Shabbat, and was punished, shows that the rest of the nation properly observed Shabbat. Why, then, is this story seen as an indictment of all Beneh Yisrael? Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, explains that there are two aspects to Shabbat observance – an individual obligation to observe Shabbat, and a collective obligation to ensure that Shabbat is properly respected. These two obligations are expressed by the two commands of "Zachor Et Yom Ha'Shabbat" ("Remember the day of Shabbat" – Shemot 20:7), and "Shamor Et Yom Ha'Shabbat" ("Guard the day of Shabbat" – Debarim 5:11). The command of "Zachor" refers to our individual obligation to observe Shabbat, whereas the command of "Shamor," which requires us to "guard" Shabbat, refers to our collective obligation to ensure that Shabbat is observed. Rav Salant cites the comment of the Chizkuni (Hizkiya Ben Manoah, France, late 13th century) that Moshe had appointed people to "patrol" the camp on Shabbat and ensure that Shabbat was not violated, and this is how the "Mekoshesh Esim" was found. However, Rav Salant writes, it appears that there were not enough patrols, because although the "Mekoshesh Esim" was discovered, the patrols did not see him in time to prevent him from violating Shabbat. Apparently, not enough people volunteered for this job – to ensure the observance of Shabbat. And for this reason, Rav Salant explains, Rashi writes that this story is an indictment of Beneh Yisrael for failing to observe Shabbat. Although all but one member of the nation properly fulfilled the individual obligation of Shabbat observance, the nation as a whole failed in regard to its collective obligation. We must be mindful of both our personal obligation towards Shabbat, and also our collective responsibility. Although we obviously cannot enforce Shabbat observance today the way this was done in ancient times, we need to do what we can to contribute to the collective observance of Shabbat, to each do our share to create a special, joyous, sacred environment which can inspire and encourage our fellow Jews to observe Shabbat and reap the incalculable benefits of this sacred day.

לקוח את ספר התורה הזאת The meaning of the word Lokoach, and the proofs from Zachor, Shamor, Haloch. A powerful lesson on bringing down the essence of the soul into every aspect of the person, especially while doing Teshuva. Support this podcast

1. For wrong judgement and bitul Torah, the Jews will be invaded and famine will come. 2. False paths and chillul Shabbos and Hashems name, wild beasts willl increase and cattle will be destroyed 3. For sins of murder, the Beis Hamikdash will be destroyed and the Shechina will leave. 4. For immoral relations, and not keeping shemita/yovel, the Jews are exiled 5. For bad language, calamities befall the Jews. Orphans won't be answered. People can get lot of gehonim for bad lanaguage 6. Hydrakon can be a sign that someone has sinned. 7. Askarah (throat disease) happens bc of lashon harsh or eating things that haven't been tithed. Or bc of bitul Torah 8. There's a concept that the righteous can suffer on behalf of the whole generation. Same thing for school children 9. R yehuda and r shimon disagreed whether to be appreciative to the Romans or not. R shimon was hunted down by the romans and he fled and hid in a cave with his son. He survived on miracles. When he exited the cave, he and his son suffered from seeing ppl not engaged in Torah study. Eventually, they were calmed when they saw an old man running with 2 haddasim bundles, one for zachor and one for Shamor. R shimon became much bigger in Torah from his time in the cave.

1.Rav Pappa wondered why it is that his generation did not merit the same miracles as previous generations, when the current generation was even more learned than previous ones. Abaye answered that previous generations sanctified Hashem's name to a greater extent. 2. R' Yochanan used to sit by the mikeveh when women would immerse. The women would look at him and have beautiful children. He was not afraid of "ayin harah" bc he was from yosef who was above the ayin harah. 3. Women, slaves, and minors are exempt from Shema, Tefillin. They are obligated to prayer, in mezuzah, and in birches hamazon. 4. It is a novelty that women are exempt from Shema bc Shema declares faith in God so its reasonable to assume women should be included in that obligation. 5. Women have to pray even though its time bound bc women require Divine mercy just like men. 6. Women are obligated in Kiddush, even though it is a time bound mitzvah, bc there is a link between "Shamor" and "zachor"-since women have the negative prohibitions, they have the postive mitzvos as well 7. The Gemara wonders whether women are biblically required to say birches hamazon. (the text refers to people inheriting Israel, and women didn't inherit Israel). They definitely are mandated by the Rabbis, but the question is whether a woman can be "motzi" a man, bc someone obligated rabbinically cannot exempt someone obligated biblically. 8. If a man ate an amount of bread (like a cazayis, but still is not fully satiated) they only have to say birches hamazon rabbinically. By torah law, only fully satiated has to bench. In that scenario, a woman or child could definitely be "motzi" the man, bc they are both obligated on the same level. 9. The reason why Hashem shows us favor is bc we bentch even when we are not fully satiated. 10. A 'Baal keri" is restricted from praying and learning until he immerses. Nonetheless, he should think the words of Shema. But theres no need for him to think the blessings around Shema. He should think the blessings after eating but not the ones b4 eating. (basically, anything from the Torah he should think) 11. One way to understand this is that "thinking is like saying" and he fulfills the mitzvah of Shema and Birches Hamazon. Even though "thinking is like saying," the Ba'al Keri is restricted only from saying and not thinking bc the precedent from Mt. Siani was that "baal Keri" should not articulate words of Torah. 12. A different opinion is that "thinking is not like saying" and he is not fulfilling the mitzvah of shame or birches hamazon, but the Rabbis nonetheless said he should do as much as he could for mitzvos from the Torah, but for Rabbinic things he need not bother.

Aseret HaDibbrot 4 - Shabbat, by Rav Tzvi Kaye. What is the difference between Zachor and Shamor. How are they connected to the mitzvot of Kavod and Oneg? Why does the Torah provide two different reasons for the mitzva of Shabbat? Source sheet: gush.net/audios/kmtt/mekorot/aseret-hadibbrot-RTK-04-shabbat.pdf

Taking time to disconnect from our technology is relevant now more than ever! That's why today I share a conversation with Rabbi Schmukler about Shabbat, its origins, its health benefits, its components, and more! origins and health benefits and why today it is more necessary than ever Origins [5min] Idea that G-d created the world and Torah starts with 6 days of creation and 7th day for rest Why start with that story? > Purpose is not to fill in our curiosity about how things came about but to teach us We are here for a purpose Gift of Shabbat Yes 6 days of working but reason is to rest on 7th ME: How do we decide what is allowed on Shabbat? Rabbi: In ancient times people wouldn’t farm. Shabbat has 2 components = Shamor (to keep) and Zahor (to remember) 10 Commandments is shown 2x in the Torah, once mentioning Shamor and the other Zahor Sages teach that both are essential Through things we do and don’t do we connect with source Anything we want to achieve consists of things we do and don’t do in order to achieve it and make it meaningful dieting, career, marriage, etc. Key Components to Shabbat - how does somebody start observing? > Practical advice start with your entry point… the place most attractive place for you > For example, A Friday night meal, lighting candles, make a blessing over wine and bread > Spiritual properties. Start with an entry point and expand from there WeWork video Adam Neuman https://youtu.be/-4vTTmUByfk >Had trouble with his ego >his rabbi suggested he observe Shabbat Why is it that by taking this day for rest that we can connect ? > Shabbat is so multi layered > Its more than taking a day off. Once you bite into it, it doesn’t matter what’s happening in your week, but when it comes and you stop working > There’s something bigger than you that you commit to. It creates a genuine island of calm and quiet Whatever you were doing is not a life-threatening emergency, which is why if it is life threatening you SHOULD take care of it…It’s actually permitted on shabbat You’re out of news, tech, etc and instead are into family, self, friends, spirituality, community That’s a spirit of shabbat in a simple way Studies that show Having the time to reflect and how to improve and get closer to family [16 min] Taking a step away can promote Creativity Mind get’s clearer and refreshed Its a GIFT not an obligation [17:50] Spiritual Connection [19:30] > Big opening allows a certain sunlight (your soul) to shine through A few health benefits of powering down from an article I read Stillness and quiet of shabbat From a jewish mystical perspective in a nutshell > 6 spiritual attributes of the soul that 6 days represent > 7th receives what the 6 produce or radiate Why is it more important now than ever [23:40] >People once thought that it was hard when we had to physically labor so hard > Now that we can sit on the couch and not have to, things are easier, etc. we think ‘who needs it’ HOWEVER, this shows difference of divine and human wisdom > Divine wisdom is always applicable, it’s eternal for any time > Shabbat provided rest for the laborer > Now that our idea of labor changed (we can work from our phone)… the eternal rules still apply today - to technology for example > On avg we look at our phones 6x a minute! Routine/ Set up for Shabbat [26:20] Shabbat is experienced on multiple levels - observing on each of multiple levels - body, mind, soul Body - bigger meals with family, resting, physically enjoyable things, Mind

[Kabbalat Shabbat, Friday evening service] L’kha dodi likrat kallah, p’nei shabbat n’kab’lah. *Shamor v’zakhor b’dibur ehad, hishmi·anu eil ham’yuhad. Adonai ehad ush’mo ehad, l’shem ul’tiferet v’lit’hilah. L’kha . . . Likrat Shabbat l’khu v’nelkhah, ki hi m’kor ha-b’rakhah. Mei-rosh mi-kedem n’sukhah, sof ma·aseh b’mahashavah t’hilah. L’kha . . . Mikdash melekh ir m’lukhah, kumi tz’i mi-tokh hahafeikhah. Rav lakh shevet b’emek ha-bakhah, v’hu yahamol alayikh hemlah. L’kha . . . Hitna·ari mei-afar kumi, livshi bigdei tifartekh ami. Al yad ben yishai beit ha-lahmi, korvah el nafshi ge·ala. L’kha . . . *Hitoreri hitoreri, ki va orekh kumi ori. Uri uri shir dabeiri, k’vod Adonai alayikh niglah. L’kha . . . Lo teivoshi v’lo tikalmi, ma tishtohahi u-mah tehemi, Bakh yehesu aniyei ami v’nivn’ta ir al tila. L’kha . . . V’hayu limshisah shosayikh, v’rahaku kol m’valayikh. Yasis alayikh elohayikh, kimsos hatan al kallah. L’kha . . . Yamin u-smol tifrotzi, v’et Adonai ta·aritzi. Al yad ish ben partzi, v’nism’hah v’nagilah. L’kha . . . *Bo·i v’shalom ateret ba·alah, gam b’simhah uv’tzoholah. Tokh emunei am s’gulah, bo’i khalah, bo·i khallah. L’kha . . . Come my beloved, to greet the bride; let us welcome Shabbat. *“Observe” and “remember”were uttered as one; so we heard it from the singular One. God is one and God’s name is one, reflected in fame, in splendor, and in praise. Come . . . Shrine of our sovereign, royal city, rise up from destruction and fear no more. End your dwelling in the tear-filled valley, for with God’s compassion you will be upraised. Come . . . Awake! Rise up from the dust! Dress yourself in this people’s pride. By the hand of Jesse’s son, of Bethlehem’s tribe bring my redemption without further delays. Come . . . *Rouse yourself, rouse yourself, for your lamp is lit; let the flame rise up and glow. Awake awake, utter songs of praise, for God’s glory is revealed to your gaze. Come . . . Do not be embarrassed, do not be ashamed. Why are you downcast? Why do you moan? The poorest of your people, trust in this: the city will be rebuilt as in ancient days. Come . . . Your despoilers shall be despoiled, your tormentors removed far away. God and you will celebrate together, a bride and groom in joyful embrace. Come . . . You will spread out to the left and the right, acclaiming Adonai our God with delight. Redeemed by the scion of Peretz’s line, we shall joyously chant songs of praise. Come . . . *Come in peace, crown your spouse, surrounded by gladness and joyous shouts. Come to the faithful, the people You treasure with pride, come, my bride; come my bride. Come . . . from L'dor Vador, releases October 10, 2016 Mario Castelnuovo-Tedesco (1895–1968) Born in Florence, Mario Castelnuovo-Tedesco was descended from a prominent Jewish banking family that had lived in the city since the expulsion of Jews from Spain in 1492. He was one of the foremost guitar composers of the twentieth century, with almost one hundred compositions for that instrument. After immigrating to the US in 1939, he worked for MGM Studios for fifteen years, composing scores for some 200 Hollywood movies as well as becoming a significant influence on other major film composers, including Henry Mancini, André Previn, and John Williams. He also wrote concertos for Jascha Heifetz and Gregor Piatigorsky as well as several operas. His work was inspired by great literature and also by his Jewish heritage, most notably the Bible and Jewish liturgy.

L’kha dodi likrat kallah, p’nei shabbat n’kab’lah. *Shamor v’zakhor b’dibur ehad, hishmi·anu eil ham’yuhad. Adonai ehad ush’mo ehad, l’shem ul’tiferet v’lit’hilah. L’kha . . . Likrat Shabbat l’khu v’nelkhah, ki hi m’kor ha-b’rakhah. Mei-rosh mi-kedem n’sukhah, sof ma·aseh b’mahashavah t’hilah. L’kha . . . Mikdash melekh ir m’lukhah, kumi tz’i mi-tokh hahafeikhah. Rav lakh shevet b’emek ha-bakhah, v’hu yahamol alayikh hemlah. L’kha . . . Hitna·ari mei-afar kumi, livshi bigdei tifartekh ami. Al yad ben yishai beit ha-lahmi, korvah el nafshi ge·ala. L’kha . . . *Hitoreri hitoreri, ki va orekh kumi ori. Uri uri shir dabeiri, k’vod Adonai alayikh niglah. L’kha . . . Lo teivoshi v’lo tikalmi, ma tishtohahi u-mah tehemi, Bakh yehesu aniyei ami v’nivn’ta ir al tila. L’kha . . . V’hayu limshisah shosayikh, v’rahaku kol m’valayikh. Yasis alayikh elohayikh, kimsos hatan al kallah. L’kha . . . Yamin u-smol tifrotzi, v’et Adonai ta·aritzi. Al yad ish ben partzi, v’nism’hah v’nagilah. L’kha . . . *Bo·i v’shalom ateret ba·alah, gam b’simhah uv’tzoholah. Tokh emunei am s’gulah, bo’i khalah, bo·i khallah. L’kha . . . Come my beloved, to greet the bride; let us welcome Shabbat. *“Observe” and “remember”were uttered as one; so we heard it from the singular One. God is one and God’s name is one, reflected in fame, in splendor, and in praise. Come . . . Shrine of our sovereign, royal city, rise up from destruction and fear no more. End your dwelling in the tear-filled valley, for with God’s compassion you will be upraised. Come . . . Awake! Rise up from the dust! Dress yourself in this people’s pride. By the hand of Jesse’s son, of Bethlehem’s tribe bring my redemption without further delays. Come . . . *Rouse yourself, rouse yourself, for your lamp is lit; let the flame rise up and glow. Awake awake, utter songs of praise, for God’s glory is revealed to your gaze. Come . . . Do not be embarrassed, do not be ashamed. Why are you downcast? Why do you moan? The poorest of your people, trust in this: the city will be rebuilt as in ancient days. Come . . . Your despoilers shall be despoiled, your tormentors removed far away. God and you will celebrate together, a bride and groom in joyful embrace. Come . . . You will spread out to the left and the right, acclaiming Adonai our God with delight. Redeemed by the scion of Peretz’s line, we shall joyously chant songs of praise. Come . . . *Come in peace, crown your spouse, surrounded by gladness and joyous shouts. Come to the faithful, the people You treasure with pride, come, my bride; come my bride. Come . . .

Today's show was all about "Braggin' Rights". Joe and Marylin spoke about accomplishments, and things to be happy to brag about. Special guests included Joe's grandson Shamor, Sherri Douglas of "Goal Setters", and Beckie Fender of "Right Response - Responsible Fundraising". What do you have to brag about? What accomplishments are you proud of? Don't miss this show!

Today's show was all about "Braggin' Rights". Joe and Marylin spoke about accomplishments, and things to be happy to brag about. Special guests included Joe's grandson Shamor, Sherri Douglas of "Goal Setters", and Beckie Fender of "Right Response - Responsible Fundraising". What do you have to brag about? What accomplishments are you proud of? Don't miss this show!