Podcasts about sheker

Ever since lesson 49 in this series entitled, “The Gospel According to Moses: Exodus,” we've been dealing with added laws to the Ten Commandments that Yahvay יהוה is giving to His people at Sinai through Moses.  For me I know I have read these chapters (chapter 21-23) in Exodus and have not been overly affected.  I mean I am reading laws and in some cases they mean little to me in the 21st century.  The content of chapters 21-23 was not very stimulating for my faith and understanding.  Once again it is incumbent on us to read the Bible but we can not stop there.  We need to go further and study the Bible if we are to be true disciples of Adonai Yeshua.  A number of years ago I began Torah studies “under” Dennis Prager, the famous and renowned conservative radio talk show host, who is also a Torah and Hebrew expert.  Matter of fact as a religious Jew (he's not orthodox) he has said that this is his life's passion; to teach Torah תּוֹרָה to all, both Jew and Gentile.  He has an audio series on the Torah תּוֹרָה that took him 25 years to complete.  He is now taking those study materials and bring them to books called the “Rational Bible” one for each of the books Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.  They are awesome and Dennis did this to help Jews in Judaism and Christians into a deeper and more profound understanding of God's Word in the Torah תּוֹרָה.  Like Dennis has said, Christians and Jews have the same God and the same Bible except for the New Testament of course.  For me my studies in my graduate program was focused on the historical context of the Bible.  So where Dennis stops his lessons because he is a religious Jew, I take up and take us to the Messiah, the Lord, Jesus. By knowing the New Testament and the Jewish culture of Jesus' day we find that indeed SCRIPTURE testifies of Jesus and we see His teaching and His words in the Old Testament, the Hebrew Scriptures, just like Jesus taught us in John 5:39 … "You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me.” (Joh 5:39) So I listened to the audio lessons and use them as a foundation for this series in Exodus and the completed series in Genesis.  It has been my goal to share these awesome lessons from the true Jewish scholar but also to go beyond Dennis' lessons and commentaries and show how the words of Torah testify of Yeshua, our Lord, Jesus.  For these chapters in Exodus 21-23 I was amazed at how much I missed.  The laws, especially in the Hebrew, are more intense and explosive than in the English and so applicable to our day.  The Torah תּוֹרָה is God's instruction for them then and us now.  In this lesson, lesson 58 focusing on Exod. 23:6-12, we study and experience that same awesomeness to God's word.  More than that once we go into the Hebrew it takes us to the very words of Jesus again and again.  The Torah תּוֹרָה was Jesus' Bible and He tells us to immerse ourselves and base our entire life on God's Word when He said … "If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free." (Joh 8:31-32) I mentioned in this lesson about the two Hebrew words one of truth and the other for a lie.  The Hebrew word for truth is AYMET and in Hebrew it is אֶמֶת – the first and middle and last letter in the Hebrew alphabet.  The word for lie is SHEKER and in Hebrew it is שֶׁקֶר – the last three letters of the Hebrew alphabet.  Is the Lord giving us a “picture?”  Perhaps.  Rabbi Daniel Lappin comments in this way … Truth or AYMET אֶמֶת comprises, in sequence, the first letter of the Hebrew alphabet, the middle letter, and the final letter. The message is that truth fits into the entire story from A to Z as it were.  The word for LIE or SHEKER שֶׁקֶר is made up of the 2nd last, the 4th last, and the 3rd last letters of the Hebrew alphabet. Since truth and lies are so incompatible, the last letter, having already been used for the final letter of AYMET, truth, cannot be used for falsehood. That leaves the next three letters, jumbled up to indicate that lies never go from A to Z but rather from Y to W to X.  (See Rabbi Daniel Lapin's website for his total teaching on the concept of truth and lies at https://rabbidaniellapin.com/) The Rabbi also provides a cool picture of Truth and Lie in the Hebrew alphabet.  See the picture below. https://rabbidaniellapin.com/wp-content/uploads/2022/03/HEBREW-ALPHABET-truth-600x565.png   Rev. Ferret - who is this guy?  What's his background?  Why should I listen to him?  Check his background at this link -  https://www.dropbox.com/scl/fi/8qth6w4e56oub9js1w1gu/BackgrndTeacher-mar-25-2020.pdf?rlkey=f14fr2wmde5fezjmnrny8cycl&st=8kag3nil&dl=0  

Sheker hachain vehevel hayof different pshatim,dovid following avners mita and why avner was punished,and three mitzvos given to klal yisroel making a king,wiping out Amelek and then building the beis hamikdash

The Process of Emes: Exploring the Intersection of Torah, Dibu, and TzedakahIn this episode, the speaker delves into the intricate teachings of the Rebbe regarding the concepts of Emes (truth) and Sheker (falsehood) within the scope of Torah study, especially focusing on the progression and connection of Dibu (speech) and Tzedakah (charity). The discussion examines the traditional interpretation and deeper meanings of various Hebrew terms and their significance in understanding Jewish thought and practice, illustrating that these elements are part of a continuous, interconnected process rather than isolated concepts.00:00 Introduction to the Process04:06 The Role of Emes and Sheker08:12 The Importance of Dibur22:29 The Significance of Numbers31:04 The Concept of Dibu Begolos34:35 Exploring the Connection Between Dibur and Hallel V'hoda'ah36:01 The Role of Chochmah & Eitzah40:06 The Relationship Between Dibur and Tzedakah42:33 The Essence of Adam and Communication46:47 Concluding Thoughts on Dibur and Tzedakah

Unlike militant Islam, our enemies in the West don't want the Jews wiped out. But what they are aiming for is far more sinister. It is a battle between Sheker and Emess, that goes back to Biblical times and encompasses Politics, Art & Science. The quest for peace may seem elusive, but in certain ways, we hold the keys to changing the narrative.   Summary This conversation delves into the complexities of Jewish identity, the historical context of anti-Semitism, and the current political landscape in the West, surrounding Israel and the ICC. It explores the philosophical underpinnings of truth, the influence of Greek thought on Jewish tradition, and the dangers of assimilation. The podcast looks at the Soviet Union, the Church, Blood Libels and the recent US elections.   Chapters 00:00 The ICC and Its Jurisdiction Over Israel 02:52 Historical Context of Jewish Enmity 06:14 The Nature of Modern Anti-Semitism 09:06 The Role of Truth and Falsehood 11:59 The Intersection of Science and Religion 14:52 The Influence of Greek Philosophy 18:12 The Political Landscape and Jewish Identity 21:09 The Dangers of Assimilation 24:03 The ICC's Bias Against Israel 26:51 The Call to Action for the Jewish Community 29:45 The Importance of Truth in Jewish Life

Emes and Sheker (Toldos 5785)

Emes and Sheker (Toldos 5785)

How to Bring Yom Kippur Awareness Into the Whole Year; The Strange Count In the Holy of Holies: "One and One, One and Two, One and Three..." - Weekly Women's Class: This Yom Kippur class was presented on Tuesday, 6 Tishrei, 5784, October 8, 2024, at Bais Medrash Ohr Chaim in Monsey, NY. Some of Judaism's greatest heroes and holiest persons are surprisingly unsung and largely unknown. And some of Judaism's most courageous moral and personal accomplishments are not performed in public fanfare, but rather in the intimate space of one's life. I want to introduce you today to two of those heroes: Palti ben Layish, Palti the son of Layish,a biblical figure who lived in the times of King David, and Michal, the daughter of King Saul. There is a beautiful verse we sing each Friday night in eishes chayil from the book of Mishlei, Proverbs. Sheker ha'chein v'hevel ha'yofee, ishah yir'as Hashem hee tis'hallal. “Charm is false and beauty is vain; a woman who fears G-d, Hashem, she should be praised.” The Talmud tells us: “'Charm is false' refers to Joseph and his withstanding the seduction of Potiphar's wife; ‘beauty is vain' refers to Boaz and his not having relations with Ruth; ‘a woman who fears G-d, she should be praised' refers to Palti ben Layish.” The composition of the Torah portion Acharei in the book of Leviticus is one of the most paradoxical and puzzling in the entire Chumash—a blend of splendid holiness with grotesque profanity. The portion (Parshas Acharei, Leviticus chapters 16-18) is basically divided into two sections. The first half of the portion deals with the holiest and most spiritual day in the Jewish calendar, Yom Kippur, and its magical ingredient for renewal. It discusses that rare moment, occurring once a year, when the holiest man of Israel, the High Priest, would enter the holiest space on earth, the chamber in the Temple known as the "Holy of Holies" where he would perform special services. This day was designated to bring atonement, cleansing and healing to the Jewish people and to the entire world. Yet, soon after this, the Torah moves on to caution us against vulgar expressions of intimacy. "Do not follow the ways of Egypt where you once lived, nor of Canaan, where I will be bringing you," states the Torah. It then proceeds to enumerate a long list of intimate activities from which a human being should abstain, including intimate relations with one's father or mother, siblings, uncles and aunts, very close relatives, other married women, etc. Finally, the Torah concludes, "Do not perform any sexual act with an animal… A woman shall likewise not give herself to an animal and allow it to mate with her. This is an utterly detestable perversion.' Do not let yourself be defiled by any of these acts…You shall not cause the land to vomit you out when you defile it, as it vomited out the nation that was there before you." How does one understand the juxtaposition between these two extremes -- Yom Kippur and immoral relations? And how do we understand the law that on Yom Kippur afternoon we read in the Torah about these immoral relations? Why does Jewish law dictate that the High Priest go home at the end of Yom Kippur? Where else would he go? And what is the meaning of the High Priest sprinkling blood “one above and seven below,” each time counting “one, one and one, one and two…” Why did the High Priest sprinkle the blood eight times in the holy of holies, and each time say, “one and one,” “one and two,” etc.? The class takes us on a journey into one of the most meaningful lessons in the Jewish approach to morality. You may be flying high in heaven; your heart may be melting away in celestial ecstasy; your soul may be ablaze with a sacred fire and your heart may be swelling with inspiration. Yet you must remember that in one day from now or in one month from now as circumstances alter, you may find yourself in the muck. At this critical moment of an inner spiritual explosion, you must stock up the resolve and commitment to retain your integrity during your lowest moments that may come ahead. How do I hold on to my truest core self even when my coping mechanisms and triggers come out to hijack me?

Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/ba8o3jds8yt5ksu0f8yi.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Some suggest that even though dinosaur bones seem to attest to the fact that the world is older than 6,000 years, they are merely a test from Hashem as to whether we will accept scientific knowledge or our tradition. They support this type of idea from the passuk in Re'eh (Devarim 13:4) which Rashi interprets to mean that Hashem gives a false prophet a miraculous sign to test us and determine whether we love Hashem with all our hearts and souls. This episode analyzes this idea and assesses the validity of the comparison.

The Fire of Emes that Burns the Sheker of Esav (Vayeishev 5784)

Vayeitzei - Don't Get Stuck in the Sheker of this World

The difference between good and evil is the difference between day and night, between Yaakov and Eisav, and yet, even Yitzchak Avinu struggles to differentiate them. What can we expect from a world dominated by Sheker?

Shiur given by Rabbi Heshy Friedman on Parsha. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

In our new series, we will examine the laws of Emet - Seeking truth, based on the teachings of Rav Eliezer Melamed Shlit"a.    In our next session we examine practical cases of Sheker and how we should carry ourselves in difficult situations.

In our new series, we will examine the laws of Emet - Seeking truth, based on the teachings of Rav Eliezer Melamed Shlit"a.    In our next session we examine two different types of Sheker and untruth-telling.

In our new series, we will examine the laws of Emet - Seeking truth, based on the teachings of Rav Eliezer Melamed Shlit"a.    In our next session we examine the different categories of Sheker as defined by the Torah.

Every bad/Sheker, has good/Emes mixed in it. --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Imagine a world where falsehoods disguise themselves as truth, feeding off a small percentage of genuine facts to gain credibility. This episode dives into the concept of Shekher, the illusion of falsehood, and how it permeates various aspects of our lives. We start with the story of the Maraglim spies who returned from a recon mission with a report meant to shatter any hopes of conquering the land of Canaan. Rashi's insights reveal how these wicked individuals knew Shekher had no legs and needed a foundation of truth to be believed.Join us as Rabbi Yeruchom offers an intriguing explanation of a puzzling Gamorah, which states that Moshiach will only come when the generation is either wholly righteous or wicked. We'll also hear from Rav Wolbe, who shares insights on how various governments and campaigns throughout history have been built on a foundation of supposed goodness, yet are ultimately rooted in falsehood and Shekher. Together, we'll uncover the importance of searching for the true meaning and living authentically in a world often clouded by illusions. So, are you ready to expose the truth behind the lies? Tune in and prepare to have your perspective transformed!Support the showJoin the WhatsApp community for daily motivational Torah content! JOIN HERE ---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly shiur on the Parsha of the week. Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Access all Torah talks and listen to featured episodes on our new website, themotivationcongregation.org ---------------- Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar

In this episode Rabbi Aryeh Wolbe discusses the commandment in the Torah (Exodus 23, 7) to Distance oneself from falsehood. Hashem is True and his name is Truth. When we speak false words and are in close contact with people who lie, we essentially are distancing ourselves from Hashem in the process. Jewish Inspiration Podcast by Rabbi Aryeh Wolbe of TORCH (Ep. #156) is dedicated in honor of a great friend of TORCH, Teresa Friedman. May Hashem continue to bless you with magnificent health, happiness and success in all your endeavors. *****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast - https://linktr.ee/jewishinspiration Unboxing Judaism Podcast - https://linktr.ee/unboxingjudaism Parsha Review Podcast - https://linktr.ee/parshareview Living Jewishly Podcast - https://linktr.ee/jewishly Thinking Talmudist Podcast - https://linktr.ee/talmudist Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience  on February 14,  2023, in Houston, Texas.Released as Podcast on February 15, 2023 ★ Support this podcast ★

In this episode Rabbi Aryeh Wolbe discusses the commandment in the Torah (Exodus 23, 7) to Distance oneself from falsehood. Hashem is True and his name is Truth. When we speak false words and are in close contact with people who lie, we essentially are distancing ourselves from Hashem in the process. Jewish Inspiration Podcast by Rabbi Aryeh Wolbe of TORCH (Ep. #156) is dedicated in honor of a great friend of TORCH, Teresa Friedman. May Hashem continue to bless you with magnificent health, happiness and success in all your endeavors. *****To listen to other podcasts by Rabbi Aryeh Wolbe: https://linktr.ee/ariwol Jewish Inspiration Podcast - https://linktr.ee/jewishinspiration Unboxing Judaism Podcast - https://linktr.ee/unboxingjudaism Parsha Review Podcast - https://linktr.ee/parshareview Living Jewishly Podcast - https://linktr.ee/jewishly Thinking Talmudist Podcast - https://linktr.ee/talmudist Please send your questions, comments and even your stories to awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our Jewish outreach and educational resources available in the Greater Houston area and please consider sponsoring a podcast by making a donation to help support our global outreach at https://www.torchweb.org/donate. Thank you!For a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.comRecorded in the TORCH Centre - Studio B to a live audience  on February 14,  2023, in Houston, Texas.Released as Podcast on February 15, 2023 ★ Support this podcast ★ ★ Support this podcast ★

The Rov continues on the topic of Emes vs. Sheker.

The Rov discusses the difference between Emes and Sheker.

Sunday Morning Alumni Shiur given by Shimon Eckstein on Midvar Sheker Tirchak. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

'An eish sheker'

On the occasion of India's 75th Independence day, a small tribute from Books That Speak in the form of three stories. This is the second story from this garland. This is the real story of Sheker Goud, the first triple amputee to climb Mount Elbrus (Russia) and Mount Kilimanjaro, the highest peak of the African subcontinent. An alumini of the Vivekanand Institute of Human excellence, he derives his strength from the teachings of Swami Vivekananda. This story is a brilliant testimony to how one can bounce back even against all odds. Written by Prasun Roy, Illustrated by Prasun Roy, Published By StoryWeaver Community Narrated by Asawari Doshi Source: Sheker Gouds Inspiration --Swami Vivekananda on Storyweaver Story's Video : https://youtu.be/RsaG52EkMtQ Listen to the podcast: iTunes : https://podcasts.apple.com/us/podcast/books-that-speak/id1287357479 Google Podcast : http://bit.ly/2JQq2Xo Watch Videos: YouTube: https://www.youtube.com/booksthatspeak Twitter: https://twitter.com/booksthatspeak Website: http://www.booksthatspeak.com/ Email: contact.booksthatspeak@gmail.com

In this premier episode, Cypora introduces herself and then discusses why she decided to start the podcast! For more information or to support the podcast, visit https://www.podpage.com/torahwithcypora/. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/cypora-perr/support

Series: Be'erot, Love & Relationship with God.   Synopsis:  How Yaakov's aspect of Tiferet is the beauty that results from the connecting back of an individual element of the world to its source.   Episode Transcript:   The Chachamim tell about Yaakov Avinu that he was the most beautiful of the avot. The beauty of Yaakov was like the beauty of Adam Harishon, and his beauty  surpassed that of the avot. And I think to appreciate some of why is very rooted in the kinds of  balance Yaakov brings to the world because, if as we saw in the imagery that we touched in Avraham Avinu, when he becomes the out-breath, the breathing out of possibilties and the sharing and Yitzchak is the in-breath and the independent personhood, so there is a great risk in that, that the independent person becomes disconnected from Source. We all know this, and it's a great paradox we expanded upon, that in coming into one's own, there is a losing of the original place of Source. And a lot of life that is creative and forward-moving is about holding a very clear consciousness of Source, as one becomes more realized and expressed                 And since we find out that Yaakov Avinu is the one who is realized personality, and when he becomes Yisrael, so his ability to hold the rootedness and to become particularly expressed intot he bechina of li rosh, that I have a head, meaning that I have both a head that I am sourced in andt hat I have a head, most particularly I have a perspective, a perception, a consciousness which is mine. That ability to hold those, which we saw in terms of  Yisrael as shir-el, as holding those in the oscillation which becomes a song, is also very much present as a preparation for that ability to sing in the aesthetic, in the yofi, and tiferet, the midah of Yaakov, is the appearance of beauty and that has everything todo with holding this most delicate balance because there is something about beauty which is very mysterious. The theories around what impacts people as aesthetically pleasing are numerous. But the aspect of it that most interests me is the aspect that beauty has which ironically attaches the person to the transcendent, by which I mean that in the moment that a person appreicates something which is marvelously beautyful, so a profoundly aesthetic moment will not be translated into appetite, by which I mean, a true and delicate appreciation of beauty, it inculcates and  brings on in the observer a sense of something which is transcending this object, or moment. And the opposite direction of becomine "appetitic", tyvadic, wanting to take it as your own, that kind of direction of soul and of emotion as generally not in the moment of the apprecition of the beauty. There maybe something which becomes aroused after that—and we'll explore that—but the moment of just the beauty of it, is quite ironically, I think, one which is generally moves one in the direction of wanting to share.                 If I can describe what I think as a fairly universal experience, when there is a beautiful scene that someone sees, that's where it's most easy to appreicate, or a beautiful song that a person is hearing. So the place of purity in the appreciation of that is almost one which arouses in the listener or viewer a desire to share it. "It's unbelievable, did you see it?" Or, "Did you hear this song yet?" And people have this almost like a drive that it not remain their own. There's something here that I know we can share it. And it's not exactly that there is something missing if it's not shared. It's definietly still there whether it's shared or not shared. But there's something like a drive in a person that I want to share this with others. And this, I believe, is rooted in an extraordinary aspect of beauty—it arouses a person to a sense of the transcendent, by which I mean, that aspect of reality in which all is sharing, is together, and I believe the arousal to that comes from what I think, sort of we subconcsiously know, that somehow, the fact that there is beauty in the world is the most profound indication that this world has a selfhood. And what I mean, if you think about it, and we generally don't, the world is a beautiful place, is the strongest indication about the commonality of our consciousness with what is. If it wasn't that our consciousness were somehow sharing with this planet what this planet is, then it wouldn't appear beautiful to us; there would be something off about it or dissonant or repulsive about it, because it's not like something that we connect to. Like, beauty is a deep connector, not in the I'll just keep using this word until we come up with a better word—not in the appetetic  way—it's a deep connector in the sense of, if I find this beautiful, then somehow that means that I really belong here. Somehow my consciousness, selfhood, what I take pleasure in an take enjoyment in is really meant for me,  and the Being who made this made both me and that which I see, made both me and my awareness and that which I am aware of, and it's beautiful to me. These trees, these mountains, the sky, the clouds, the beautiful flower, beautiful human being. All of these are the strongest indication that there is a common root to it all. And that the ecology of it is one of unity and oneness.                 There is a very deep sense of oneness and sense of well, that there is a creation here that is sharing with me in beauty. I'm not outside of it and disconnected from it. We're sharing something. And when I see a beautiful person or tree or hear beautiful music, it's a deep sharing, that shares the deepest recesses of who I am to the point that this is totally resonating with me, I feel at oneness with this. That level of connectivity and intimacy, is aroused in that experience of the beauty and is, in a sense, the Avraham side of the aesthetic, that it's all one fabric of being and we stand not outside it. That place, I believe, becomes aroused in a person, they want to go share it with someone. It's not like a symphony in two movements. It's one and the same movement of soul which is I have come to touch the intimate sharing of the one who made this and there is a sense of there being a personailty and a selfhood that is being shared here. But just the experience that there is a being that is being shared here arouses in me a desire that this beauty be shared. Because that is the nature of beauty, that it involves that kind of sharing. This is so deeply embedded in us that it doesn't take the logical analysis for us that I just did for us to experience it, but that's just how it is.                 But the other aspect of it, is that the aesthetic is always epxerienced in the specific The bliss and the oneg that we spoke so much of around Avraham, and the world of anavah which is completely pashut, and as the gemara I saw this morning, I was led to it, daf kaf amud bet in avodah zarah, that says anavah gedolah mikulam, that anavah is higher than all of them, which is precisely where we had been holding in the gemara there—all of that anavah, pshitut and stripping down is bliss, but it is not beautiful. It is not an experience of beauty there. It is a very profound pleasure and quiet and simplicity. But beauty, for it to appear, must come through the particularization of elokim, the particularization of the name of G-d which is not simple being but becomes the multitudinalness which is the expression ,the name of elokim, the name of Yitzchak, which is the one who brings out the divinity in its multiple expression. And until there's the multiple expression, so there's nothing to hold that would be experienced as beauitful. It's similar in terms of what we know and love, but here if it's not in terms of the aesthetic, a particular tree or person or view, --and as big and expansive as it is, it's still a specific view—that particularity of it is, I believe, what creates the duality of presence which is both that there is something here specific that's being shared with me and through which there is a window to that which is beyond it which shares all and that is the transcendent, which shares all. That way of being in it is a way which only comes by virtue of that realization in this particular most beautiful flower . And then my experience of that flower—and it doesn't have the be the most beautiful flower seen in the right state in the touching of transcendence—that flower becomes beautiful in its particularity, and in its trancience, but also somehow in its speaking what flower is, not just its particular flowerness, but what flower is. This is what life is. This is what our planet is, this is who our G-d is. And that kind of a ladder from that particular upwards is the ladder that Yaakov Avinu provides. That's why he's the consciousness of ladder. Because he always in experiencing the specific is experiencing the rtranscendent. And this happens when he leaves Israel and has the vision of the angels going up and down the ladder, and his experience of place, which is the place that he is lying on has all place concentrated in it, as we saw that the Rabbis taught vayifgah bamakom, he really hit the place. That hitting of place, the Rabbis say, was expressed by G-d when G-d told him, I give you all the land that you lie on, which the Rabbis then say, in their quizzical way, really? Just the four cubits he was lying on? You don't understand Yaakov. When Yaakov lies in one place, the whole universe is in that one grain of sand. When Yaakov lies on that place, so all of the Land of Israel, which is simply the beauty which is a window to all of the rest of the world, is on that place. So, for instance, the Rabbis teach us, that Yaakov is the one who taught the teaching of making space on Shabbat, as defining how far the techum goes. He was koveah techumim. And one of the remazim of that is vayichan et pnei hair, that he made the face of the city of Schem have chen, literally it means "he encamped here" So the Rabbis, in an esoteric term, say, he created an encampment and so on Shabbat, he also created the din of there's a place that is yours—al yetzeh ish minkomo, a person is not to go outside of his place on Shabbat. He is to be there just where he is and not to walk beyond that. He created that there in that encampment in that beauty.                 But the Rabbis also teach, that more than any other patriarch, Yaakov Avinu was given, far beyond what Avaraham was, when Avraham was given the gift of the land, he was todl, walk it to all its length, it is yours. And Yitchak, when he was given the land, he was told, As far as you can see. That is what's yours. But Yaakov, it says about him, ufaratzta yamah vkedma, tsafona vanegba, you are to expand to the west, to the east, to the north, to the south, and anyone who, the Rabbis teach, eats the third meal on Shabbat, or eats the meal which is the meal of Yaakov, as the meals are paralell to the avot, so he gets an inheritence that has no end. And yet it's Yaakov who taught us the limits of being in your own place on Shabbat. But now we can understand that, because in being in truly your place, so you're really there and it's beautiful to you, meaning that you have the deep sense of its belonging to you, its appealing to you, so that is your window to all, it's the only way that it could be. That to have access to all is by having a window through the specific. Everything else just becomes transcendental and disconnected. But Yaakov is that bridge and ladder. And the ladder he sees while he's lying on the specific place which attaches him to all place and on the one stone which become formed of the twelve stones which argued for him to put his head on it. That is his consciousness and that is his reality. And when he comes back to the land of Israel, the same thing happens. When he crosses over the River Jabbok.                 Now this River Jabbok, as it's taught in Kabbalah, is the combination fo the two primary names which we've spoken so much of. And that is the name Havayah. Yud and heh and vav and hey, which is the name of being, and the name elohim, which is the multitude expressed, which is the name of becoming and of creation. And the numeric value of those two names is Jabbok. And Rashi brings that the Rabbis teach that he made himself into a bridge to cross the Jabbok. Meaning, that he is the holder of both being and becoming where he is holder of the transcendent, beyond, unchanging presence which all is shared in and the specific and particular expression which comes through Yitzchak of this particular woman, this particular place. And he must carry that to hold those both and does in his own beauty. And so he is very beautiful, that's what he holds. He's beautiful as Adam Harishon is beautiful. He's as beautiful as the one who held all of humanity in him. He's the one whose radiance is a radiance of all of reality. And that transcendence is expressed through him in that kind of revelation that we experience something every time that we are experiencing something in its beauty.                 I know this very deeply in music and I believe it's true in art too. There's a beautiful film of Yitzchak Perlamn teaching the best children virtuosos of the world. Children can be a virtuoso because of extraordinary technical ability. So you can  have a child who mamash plays like an incredible creation. So in this film you see on violin one of these Japanese or Jewish kids—there seem to be certain races that are especially good at this—playing very difficuly piece on violin. And it's good, it's astounding, the ability. Then, to teach them, he takes the violin and begins to play. And it's just another world, and it's not that his technical ability is different from theirs. What has shifted here? What has shifted here is the depth of resonance of his own personhood which is connecting into the inner spirit of the—I don't know if there are words for this—it's the ruach, it's the inner breath of the breath. It's not enough to have sung it, but it's the presence of the personhood there. The others were impressive and astounding and awesome, and all the other words to descirbe our amazement. But it became beautiful when there was the depth of a personality there that was expressive of life. That's when it became beautiful. I know anytime I play music, that's when it becomes beautiful. And I'm committed to it beign that way in Torah also. Even so, I must say I sometimes have my ambivalence of even teaching what I'm teaching now. I think I'm giving over te truths. I really sense that. But ti's not like the technical tightness and arguability always—at least in the level of consciousness—that say, a Talmudic discourse would be given over (although, who knows? Maybe some day those rules will be—they do for me sometimes 31:27). But nevertheless, the depth of that, when it's connected, there's an entirety of a personhood that speaks through that, that's when it becomes beautiful. And that's because it's connecting to the source, it's connecting to the soul, and a life.                 Yaakov Avinu carries that. That is his being, and it's also what makes it so possible for Yaakov Avinu to be responsive to things as they are, as we've spoken out, because he is the responsive one. His own beauty makes him so connected to what is, he responds to the specifics of every moment and he responds to people as they are. He sees them always as a window to what is beyond them, and what is beyond also their own particular awareness. Someone might not know what he really wants. And Lavan might not know what he really wants. Yaakov really knows what he really wants and he provides that to them. He responds. He follows with temimut where life leads him because of that same kind of sense of it all being bridged. I'd like to work that out more clearly somehow because I see them as related. Certainly I do know that the ones who appreciate beauty most are temimim. Temimim, not in the sense of not knowing. A tamim can be a very knowledgable person. And I believe that the more knowledgable and the more intelligent the tamim is, so the more of his depth of the appreicate of the aesthetic will be. Not because he's bringing up how the helium of the sun reacts and creates heat, and all that stuff, but there's just something about the depth of a person that happens because of his knowing of what reality is that enters into that moment even though it's not conscience in that moment. But the primary mode of experiencing beauty is in temimut, in ingenuousness, simplicity, in not trying to place upon it my own agenda and intentions. To really just be with it as it is. To really just be with it as it is can turn almost anything into beauty.                 Now there are things in reality which seem to be designed to be repulsive. You know, large rats and palmetto beetles. It does seem that G-d has the roah, you know, the evil also represented in the aesthetic. But, I think ultimately the tamim would be able to touch something of the beauty in that, too. Temimus also has to do with a stripping of—not like anavah, but a stripping of temimut, that's why pshitut and temimut come together—but it's different in that temimut, has already become specified into my particularness and your particularness, and I'm opening to receiving things just as they are. (35:30)                 I realize that the bracha that we say when we see something beautiful is, she kacha lo b'olamo. It's just as it is, it's just that way in His world. And it's important to say In His world, in the sense of the person behind it. Did I once share with you this interaction I once had with someone who'se very heavy into Buddhism? We were walking outside and we were chatting about things and I was just so taken by the beauty of where we were, I just said to him, how can the simplicity of being and the relating to this as an illusion—an almost unintended illusion—how could it be so beautiful? The beauty gives such a strong sense of there's someone there Who made that for you? How do you explain that? Either he didn't have an answer, or he didn't want to bother me, I don't know which. But he was willing just to appreciate that. It's like Jewish. What is the Buddist conception of beauty? I don't know all that much about Buddhism, so it's not fair, but my sense is that the attitude or that consciousness that the only thing that's real is the phsitut has to do with the anavah. The only thing tha'ts real is that, and that none of this is real or ture, misses the so to speak, personality of G-d that stands behind wanting this and having made this. That, in a sense, in a world where the true ascent is to the pshitut to the simplicity, so on a certain level, there can be no aesthetic appreciation, so then all of this is a lie, it's not really true. But in a world where there is a Will-er, where G-d wills that this should be and confirms, so to speak to us, His Will, by making it beautiful for us, so then, there's a different truth which is accessed. And the access to the truth, and indeed truth and beauty, I think experientially they ride in the same wavelength, the experience of something that is beautiful and the experience of something that is true, they often come together. (40:05) because both of them are indicative of this is really matim. And by the way the word matim and emet are the same lettes. They are the "rightness" of it. This fits. This isbeautiful—it fits. Whether it be the symmetry of it, or This really speaks to me, this isbeautiful. This speaks to me true. The theoery you have in physics, it fits reality, it's toen what is. That is so deep in expereince which is why the word emet is teom, it's a twinning of things that are matim one to another and Yaakov is not only the man of beauty but he is also the man of truth. Emet titen emet l'yaakov. Why would he be both the man of truth and the man of beauty? This iso Jewish a perception of beuaty and of truth. Because in every truth and in every beauty we experience the Will-er Who has willed that we should be here in the world and made us all of the same stuff. But that gives high value to this "illusion." We know the anavah of Avraham, we know the strict of all expression simplicity of simple being but we know something deeper, and that is sthere is a will that this should be here, now as we experience it, and is desiring this for us, that is making this dirah batachtonim, a dwelling place here in all of thie magnificent, multiple and diverse reality. So yes, it's illusion, but its' also an allusion to something else, but that's a whole different perspective and perception, that it's alluding to something. And the aspect of reality as alluding to something is its teomiyut, that it's a twin. It's twinned to the transcendent. It's twinned to the inner will of the one who and possibly and paradoxically is a will that includes somehow a desire that there should be a particular and specific manifestation. It's a mystery in all of the sefarim. It's called the great peleh, the great wonder that our consciousness cannot access. But it is the great wonder which all of Judaism is built on. And it's the great wonder which Yaakov touchesk who's also in the middle line. He touches this place in the keter. He's the lower keter, crown, the upper crown being the meeting between the finite, and the lower crown being the meeting of the infinite and finite in the world in the place of beauty. And this is the level which is called tamati, which the Rabbis darshan teomati, my twin. Because when you look at the world and all the beauty, it's like, we're twin. And that twin, that teom is emet. This is true. This is meant to be here.  If it wasn't meant to be here, then it wouldn't be beautiful. And there are ugly spiritual conceptions that say that the beauty of the world is only sort of a distraction or a temptation or a taking away from. This isugly spirituality that denies the goodness of a G-d who gave us a beautiful world that we would bless on it sha kacha lo b'olamo, that it's just like this in His world. Just like this in this world is such a temimistic thing to say. It's total temimut. Sees a beautiful woman, a beautiful man, a beautiful animal, a beautiful tree, baruch atah hashem elokeinu melech haolam she kacha lo b'olamo. It is like this in His world. It's just like this. I don't have anything more to say about this because its fact of beauty derives from the fact that I have nothing more to say about it. It's not something I can figure out, it's just touching something so deep in the makeup of what I am. And the wonderful secret of Yaakov that it's just touching something so deep in the makeup of what I am, I'm touching something which is so deep in the makeup of the One Who made it, that I'm touching the place of kacha, that's just the way it is. It's a very high place. In fact, there's a drasha of the mekubalim she kacha means, keter, kol haketarim, it's an acronym for the crown of all the crowns, that it's just the way it is. IT's such an important thing to appreciate and to know. And the custom is at the beginning of everyyear, by which I mean Rosh Chodesh Nisan, when the world, at least in Israel is at its most beautiful, and everythign is just beginning to blossom so you go out and make one bracha that everyone has to make on beauty once a year on the trees. And it's a very particular moment in the tree's coming into manifestation that you make that blessing on it. And that is when the tree just begins to bud. When the fruit isn't yet a fruit. That would already be too far down the line when the specific already begins to be threatened to be disconnected from Source. Nor is it just generic tree, so to speak, the tree in it's is-ness before it's become manifest. But it's thr tree just as it begins to manifest its beauty and purpose. Right at that meeting point between is-ness and doing, between potentiality and simplicity, the realization just at that meeting point, that's when you make the blessing which is G-d has made things to give man pleasure. Pleasure in the sense of artistic, not oneg, but hana'ah, beneficial and beautiful pleasure. That's when the source is in place, and the expression has just begun to be, we say Thank You, G-d, that You have not left anything lacking in Your world. And You've given us beautiful things that we should enjoy, and beautiful trees, like this one. That's it. That's the place of Yaakov, that is the place of beuaty. And in a sense, successfully or not, his life is devoted to that, in holding a house and family together. In holding the multitude of children that they should be one house. In holding two wives, one of this world, and one of the next, Rachel and Leah. (50:02) And holding in a sense two personalities, of Yaakov, who comes from there and Yisrael, who's the particular expression of always holding a duality into one, which is his task and his reality. Ultimately, we'll take Yosef to express that in the world, and it will be Yosef who will send to bring peace between the brothers, which is his life's work, to bring peace between the brothers, and this particular ability that Yosef has, and in a sense, Yosef, far more than Yaakov, becomes the man of chen, the man of attractive beauty, and the ability to hold together in this world the multiplicity, something that Yaakov never really succeeded in doing. That's why Yosef is the prime progeny of Yaakov: eleh toldot Yaakov, Yosef. He can do that. And where Yaakov risks going wrong in his temimut by descending to complacency, as it says that he sought to live in complacency, bikesh leshev b'shalvah. It's Yosef's always moving beyond that forced him to reawaken that beauty, temimut and the pleasure of that never be in complacency with that. It can be a quiet moment of a Shabbat within this reality, but you can never stay there. And you can't go back there and it's always in motion. And you can rest in it here and now just as it is, but that very Jewish consciousness of there is another step to go is always waiting at the doorstep. Not that it always needs to be there in those moments. You can have the bliss, and you can have the temimut, the appreciation of things as they are, but it will end. And never think that that ending as an illusion has returned. (53:30) No, that's the truth that G-d wants us to live here in this world with its particulars, its specifics, its moments, its people, and its beautiful places that are always reminding us of the embeddedness in what's beyond, but call us also to the presence of what is.                 These are other important elements of Yaakov that I'm able to share. And I'm wondering if we can have—I just like have this so strongly in him. I'm wondering how Yaakov and Yisrael and what we've understood of them are expression to that. I have a sense that it can't be entirely simple. I'd like for it to be so to speak simple. That Yaakov is relating to the all and Yisrael becomes the speciifc li rosh. But it's not true because Yaakov is the one who stays in the world and never dies. He never resubmerges into that simplicity of being the was that Yisrael does, who does that. So Yisrael seems more otherworldly Yaakov more worldy. But as we've seen it's Yisrael and his becoming specific that he's able to become similar to G-d Who is the yechido shel olam, the only one in that uniqueness, so he touches it throught there. So then, who was Yaakov? Unless all he is is simply the process towards that. Maybe that's all Yaakov is, the process towards that. I don't know for sure. I have a deep sense that it would be helpful for us to identify the futures of them in a way that fits with this, of course it must be, because this is who he is. And my current sense is that Yaakov's really the movement towards that, he's always moving towards that and it becomes realized in Yisrael. And he appreciates beauty as he does the beauty of Rachel and he is himself very beauty. But the ultimate realization of that beauty in its fullness is really ultimately in Yisrael. Meod yesh l'ayeyn.   I thought about sharing beauty. Sometimes there's a feeling that it's only worth-- If no one sees it,  you want to share it because it will disappear. You want to make it real. Those are two different things and they are each deserve their own looking at. You're talking about aspects of netzach sheb'tiferet. It only becomes meaningful when I share it. I'm looking for it to have meaning and a worth. And also in that—and I believe those two things are related, what you said—that you believe it's going to last. Only I see it, well, I'm so transient. So if someone else sees it, it's become more real, somehow, because now, it's not just me. The falsehood in that is, okay, you just added another transient human being. How may transient human beings do you need to add for it to become real? It's absurd. Because if you don't relate to yourself as having received it as it having been real, then it really doesn't add if another person and another person and another person have seen it too.   So it seems. So that kind of driven sharing is probably not the level we're looking at. There's a different level that we're looking at that it's so real that I want everyone to share in it and to paritipate in it because the truth is, we all do participate and share in that. Now I know that G-d didn't construct us to always be on that level, so He made a fail-safe system. The fail-safe system is driven (59:45) by I want to hold onto it and so by sharing it with someone else I make it more real and solid so now a lot of people are seeing it. So I hold that as a fail-safe system that gets the job done that now a lot of people have seen it. It's fail-safe because it's ego driven based on my own insignificance and an attempt to so to speak create significance by sharing with others.  But I think, more profoundly, the experience of true self-hood is of ultimate significance, but not egotistical selfhood. True selfhood, soul-sefhood. Of myself as being godly, a piece of G-d, a soul of G-d. And that soul of G-d now speaks the desire to share as He always does, which is what this world comes from. So when we attach to that, so when we look to share it. That is like an aspect of the yesod of the tiferet. There's like a desire to share it. And that's why also Yosef becomes so important to Yaakov. His one-ness. So now it's stepping out and manifesting in another's consciousness or in another's body or in another's personhood this that I have seen.                 See how we really need to explore more about Yosef. We have in the past. But one really profound aspect of Yosef is this power of sharing, which is inappropriate sometimes, in the way he shares his dreams, he's like sharing everything. Seeking to share, and he wants to hear other people's dreams—I think we talked a bit about that last time—and how Choni Hameagel his descendent, o chvruto mituta – I must share, that's just the reality of who I am, he becomes the intensified version of that in yesod, I must share it. And that as an ontological reality. He is the tov that we talked aobut way way long ago. The ontological reality of lo tov lihiyot adam l'vado. It's not good that man be alone. Tov in the kabbalah is yesod. Reaching beyond what I am to touch another. That's Yosef and why he's always experiencing beyond and beyond and beyond, it's never touched at all. (1:03) That's very profound in love that always moving beyond.                 I just want to say one more thing about that. That aspect of Yosef as always moving beyond—Yosef, Yosef li ben acher—always moving beyond, connecting outwards, connecting to another, has to be extremely sensitive to and precise in its integrity. It's faithfulness. That's hwy the main midah, the main characteristic of a Tzaddik has to be that he's faithful. He's ne'eman. If you remember is the aspect of yonati. Always looking into the eyes of the other into the beloved. Very crucial, and in a sense drawn from Yaakov's being in the place. Because if there's not faithfulness, then he's out theree this youthful sowing his oats everywhere and left with nothing. This adolescent uncontrolled outward-turned connector. But in his faithfulness is his greatness. This is why the Rabbis teach that in his most trying moment with the wife of Potiphar, the wife of Poti-phera, so he almost failed until he saw the image of Yaakov in the window. A perfect picture. He looked up and saw the image of Yaakov in the window, the midrash says. And understood that he was about to lose his place among the children of Yaakov, Because it's Yaakov connecting the specific with a grand vision, so to speak. So without faithfulness it would be lost. Can't take away another man's wife. Forget it. And that was it. That's really when Yosef became the Tzaddik. Because he connected to reliability and faithfulness and to the honor of relationship in its specificity. That's when goes all the way up and connects to the highest of the keter, that is G-d's faithfulness to His creation. That's the yonah that is looking at the king and can't take her eyes of Him, the Zohar says, and He can't take His eyes off her.                 That's on the one hand. But on the other, he's always reaching out, connecting more, feeding the world, feeding the planet. Caring about everyone, caring about the Egyptians—he really cares aobut the Egyptians!—Only by virtue of his caring about the Egyptians does he come to be able to feed the world. (1:07:47) (Question in Hebrew: When you talk about specificity, I'm interested in knowing what you think about post-modernism  exactly, I dunno, if you know, maybe you'll say something about that. It focuses, I mean, there isn't one story, there are many, everything is so specific…) I'm not sure either. I've like to contemplate that more, but my sense is that In post-modernism where everything is just more the particular perception of the one seeing it, is a destruction of beauty. And I don't know what post-modernist art looks like, but I can just imagine. It's likely to not be very beautiful because it's lost te sense of Yaakov's truth, which is there is One behind in his personhood in His willingness and desiringness. There's certainly much more to be said here. But I do think that a shared aesthetic is something which stands in opposition to post-modernist perception. I don't really know anything about post-modernist aesthetic. What about "beauty is in the eye of the beholder"? That's chen. There is such a thing as chen. We talked about that. That's not yofi. Sheker hachen. Chen and emet don't come together. So they talk about chen, I guess. Well, I like it. That's nice. It isn't bad that you like it. But there is something called yofi. Yofi has to do with emet. But it's also hevel. We explained this once I think. Yofi is hevel, it is so rooted in truth that this world can't hold it. That beautiful rose is going to wilt, that beautiful woman is going to age. It's not going to stay that way. That's the hevel aspect of it because it's in this world and it can't stay that way. The ability to sit in my specificity to really connect to the greater will of Hashem, it's a struggle all the time to figure out what's the specific. It hit me really hard what you said about these other avodahs that the beauty of the world is a distraction and somehow I feel we do that too to women, I feel that very personally, the space of okay, I'm trying to connect with my specific me, and there's not so much space for me to do that, because my specific me is feminine, and that's just what it is, and you're telling me to hide it all the time because that's a distraction for you in this world and it's something I struggle with deeply and it's something that daily I say, Let's get out of this religion and take off to something else where I actually can express myself. So immediately I was, that's what shomer aynayim is, you're saying what's beautiful in a woman is not from Hashem. I hear and I want to cry with you over what you experience as a woman as so much the spirituality of ugliness I talked about, which would prefer an ugly world, so to speak, so that it wouldn't be so distracting. And what I want to share is that the phenomenon that you describe is an unfortunate not only by-product that you describe but may be one of the chief by-products of our fallen state which comes from eating from the Tree of Knowledge. Because it's painfully present in the Chumash that the first thing they do after the eating of the fruit is that they cover themselves so that they not see each other as they are. And that is such a powerful—it's not only a reality, which is real—but the temimut we lost that in a sense was lost. And when it was lost, we became unable to see fully things just as they are because the acquisitive appetitic self became so real that our ability to look beauty without attempting to own it and posses it became a very deep challenge. And so we hid away who we are, and we hide from what others are and very deep part of all that I'm teaching is, certain levels of Messianic consciousness, because they are only available in a Messianic condition. That's not chas v'shalom to say that we should sacrifice it all in the now. But it is to say that there are certain realms which are so tempting to become possessive that they're better left unspoken. Certain beauties that are left for very special and specific places where they can be expressed without possessiveness becoming destructive. And so I share that with you, and in sharing some of the pain, there is a beautiful poem of Rav Kook: All existence whispers to me in secret. I have life to offer. Take it, take it. If you have a heart and in the heart red blood courses, which despair has not soiled. But if your heart is dulled and beauty holds no spell to you, existence whispers: Leave me, leave. I am forbidden to you. If every gentle sound, every living beauty, stir you not to a holy song but to some alien thought, then leave me, leave, I am forbidden to you. And a generation will yet arise and sing to beauty and to life, and draw to light unending from the dew of heaven. And a people returned to life will hear the wealth of life's secrets. From the vistas of the Carmel and the Shomron, and the light of song, and life's beauty, the holy light will abound, and all of existence will whisper, my Beloved, I am permitted to you. Even in understanding the spaces that it comes from feels very real to me that it's just not possible to express the transcendent to hashem, like voice Hashem's oneness with all the blocks. Maybe the blocks have to be on one side, but there's a space, like everything is a microcosm of everything else—everything. So creating blocks within ourselves creates blocks within ourselves. Don't think that when you feel compelled to sing, because there could be a man's out there—whoa I'm blocked! You mean I can't express what I'm needed to express? Okay, but that moment…there's a lot of levels happening at the same time. Closed down.

Rabbi Yehuda Levin RADIO SHOW: Rabbi Efrem Goldberg Advertising SHEKER To Avoid Public Apology To Frum Community https://youtu.be/pGlIOJXPzdI

Rabbi Yehuda Levin RADIO SHOW: Rabbi Efrem Goldberg Advertising SHEKER To Avoid Public Apology To Frum Community https://youtu.be/pGlIOJXPzdI

Rabbi Yehuda Levin RADIO SHOW: Rabbi Efrem Goldberg Advertising SHEKER To Avoid Public Apology To Frum Community https://youtu.be/pGlIOJXPzdI

The Chofetz Chaim stresses the importance of not stealing & being honest in business.

The Chofetz Chaim stresses the importance of not stealing & being honest in business.

Through The Decision of the Majority, We Won't Have Multiple Torahs –Sefer HaChinuch, 78 (pg. 454) Sheker is the Absolute Opposite of the Middos of Hashem –Sefer HaChinuch, 74 (pg. 455) [10:03] To join this shiur live each week – sign up at https://www.eshelpublications.com/live-shiurim.html Visit eshelpublications.com for more shiurim, live shiurim, seforim and more. For questions,… Continue reading Yesodei HaTorah Series 2 (pp 0454-0455) – Misphatim

How Do I Gain Clarity?

Sheker - Lose Sense Of Emes in Midos by Rabbi Daniel Kalish

00 - Sheker-Lose Sense Of Emes in Midos by Rabbi Daniel Kalish

If they'll put in so much for Sheker- what am I doing for Emes and R' Ezy Mishloach Manos in Avodas Hashem by Rabbi Daniel Kalish

006 Shevuos 39a- Onesh For Shvuas Sheker

Los billetes falsos se distinguen al estudiar meticulosamente los billetes verdaderos. Hoy vemos la Emet y el Sheker. Espero que quede claro. I Timoteo 4.1

092 Shevuos 31a- Different Cases Of Midvar Sheker Tirchock

091 Shevuos 30b-31a- Midvar Sheker Tirchok

A recording of a Shiur given in 2016 which demands consideration in crafting our paradigms for teachers and educators.Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance.The Yeshiva of Newark @IDT is proud to partner with Rabbi Klapper to help spread his scholarly thoughtful ideas and Halachic insight to as wide an audience as possible .Please visithttp://www.torahleadership.org/for many more articles and audio classes from Rav Klapper and to find out about his Summer programs as well as Rabbi Klapper's own podcast sitehttps://anchor.fm/aryeh-klapper.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

A recording of a Shiur given in 2016 which demands consideration in crafting our paradigms for teachers and educators.Rabbi Aryeh Klapper is Dean of the Center for Modern Torah Leadership, Rosh Beit Midrash of its Summer Beit Midrash Program and a member of the Boston Beit Din.Rabbi Klapper is a widely published author in prestigious Hebrew and English journals. He is frequently consulted on issues of Jewish law from representatives of all streams of Judaism and responds from an explicit and uncompromised Orthodox stance. The Yeshiva of Newark @IDT is proud to partner with Rabbi Klapper to help spread his scholarly thoughtful ideas and Halachic insight to as wide an audience as possible .Please visithttp://www.torahleadership.org/for many more articles and audio classes from Rav Klapper and to find out about his Summer programs as well as Rabbi Klapper's own podcast site https://anchor.fm/aryeh-klapper.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

014 Shevuos 21a- Shvuas Sheker

En este programa Shekeré Orquesta fueron los invitados a Fiestón Colombiano. Representando la agrupación, su fundador y gerente Ventura Latorre y los cantantes Pello Sarmiento y Ángel Guzmán. Ellos nos hablaron del gran éxito que ha tenido la agrupación en Colombia y anécdotas con Shekeré. Tambien nos presentaron su nuevo sencillo “Dime”.

We discuss the distinction between Emes and Sheker, not always equivalent to truth vs. falsehood, based on a masterful lecture by Rabbi Norman Lamm, of blessed memory.

The deep idea/difference between Emet and Sheker, halacha regarding bringing two letters together on Shabbat- applications to opening and closing books with writing on the side, playing scrabble, puzzles and board games in general

Silence takes many forms: silent prayer, the silence of meditation and contemplation, the silence of the wilderness and the desert, the relationship between silence and creativity or silence and politics. Silence also shapes and informs one of the great mysteries of life: the mystery of death. This is part two of a two-part episode. To listen to part one, click here. Photo credits: ©Lynn Johnson, all rights reserved, used by permission.   Harpist, singer and composer Therese Schroeder-Sheker has devoted her life to exploring this greatest silence of all, through more than forty years of clinical experience serving the physical and spiritual needs of the dying with prescriptive music. Ms. Schroeder-Sheker founded the palliative medical modality of music-thanatology and The Chalice of Repose Project, the first music-thanatology organization in the world.  Her beautiful and award-winning recordings include The Queen’s Minstrel, Rosa Mystica, and The Geography of the Soul. She is the author of Transitus: A Blessed Death in the Modern World. As the title of that book suggests, her work has a contemplative dimension that explores how music can be a gift to those who are dying or in hospice or palliative care. Some of the resources and authors we mention in these episodes: Therese Schroeder-Sheker, The Geography of the Soul (the beautiful music in this podcast comes from this album, and is presented to you by permission of Therese Schroeder-Sheker) Therese Schroeder-Sheker, Transitus: A Blessed Death in the Modern World Therese Schroeder-Sheker, The Queen’s Minstrel Therese Schroeder-Sheker, Rosa Mystica Therese Schroeder-Sheker, In Dulci Jubilo Therese Schroeder-Sheker, Celebrant: Historical Harp Therese Schroeder-Sheker, Chalice of Repose: A Contemplative Musician’s Approach to Death and Dying (VHS) Norman Lockwood, Carol Fantasy for Mixed Chorus and Orchestra (Sheet Music) Gustav Mahler, Complete Edition Valentin Tomberg, Lazarus, Come Forth! E. F. Schumacher, Small Is Beautiful: Economics as if People Mattered Episode 90: Silence, Music, and Death: A Conversation with Therese Schroeder-Sheker (Part Two) Hosted by: Carl McColman With: Cassidy Hall, Kevin Johnson Guest: Therese Schroeder-Sheker Date Recorded: December 17, 2019 Featured photo: ©Lynn Johnson, all rights reserved, used by permission.

Silence takes many forms: silent prayer, the silence of meditation and contemplation, the silence of the wilderness and the desert, the relationship between silence and creativity or silence and politics. Silence also shapes and informs one of the great mysteries of life: the mystery of death. This is part two of a two-part episode. To listen to part one, click here. Photo credits: ©Lynn Johnson, all rights reserved, used by permission.   Harpist, singer and composer Therese Schroeder-Sheker has devoted her life to exploring this greatest silence of all, through more than forty years of clinical experience serving the physical and spiritual needs of the dying with prescriptive music. Ms. Schroeder-Sheker founded the palliative medical modality of music-thanatology and The Chalice of Repose Project, the first music-thanatology organization in the world.  Her beautiful and award-winning recordings include The Queen’s Minstrel, Rosa Mystica, and The Geography of the Soul. She is the author of Transitus: A Blessed Death in the Modern World. As the title of that book suggests, her work has a contemplative dimension that explores how music can be a gift to those who are dying or in hospice or palliative care. Some of the resources and authors we mention in these episodes: Therese Schroeder-Sheker, The Geography of the Soul (the beautiful music in this podcast comes from this album, and is presented to you by permission of Therese Schroeder-Sheker) Therese Schroeder-Sheker, Transitus: A Blessed Death in the Modern World Therese Schroeder-Sheker, The Queen’s Minstrel Therese Schroeder-Sheker, Rosa Mystica Therese Schroeder-Sheker, In Dulci Jubilo Therese Schroeder-Sheker, Celebrant: Historical Harp Therese Schroeder-Sheker, Chalice of Repose: A Contemplative Musician’s Approach to Death and Dying (VHS) Norman Lockwood, Carol Fantasy for Mixed Chorus and Orchestra (Sheet Music) Gustav Mahler, Complete Edition Valentin Tomberg, Lazarus, Come Forth! E. F. Schumacher, Small Is Beautiful: Economics as if People Mattered Episode 90: Silence, Music, and Death: A Conversation with Therese Schroeder-Sheker (Part Two) Hosted by: Carl McColman With: Cassidy Hall, Kevin Johnson Guest: Therese Schroeder-Sheker Date Recorded: December 17, 2019 Featured photo: ©Lynn Johnson, all rights reserved, used by permission.

Silence takes many forms: silent prayer, the silence of meditation and contemplation, the silence of the wilderness and the desert, the relationship between silence and creativity or silence and politics. Silence also shapes and informs one of the great mysteries of life: the mystery of death. Norman Lockwood was trying to teach me about fasting from sound, that helped cleanse both my inner life and the sensoria. And that set the stage for the possibility of being able to hear something new, as a composer or as a performing artist. — Therese Schroeder-Sheker Harpist, singer and composer Therese Schroeder-Sheker has devoted her life to exploring this greatest silence of all, through more than forty years of clinical experience serving the physical and spiritual needs of the dying with prescriptive music. Ms. Schroeder-Sheker founded the palliative medical modality of music-thanatology and The Chalice of Repose Project, the first music-thanatology organization in the world.  Her beautiful and award-winning recordings include The Queen’s Minstrel, Rosa Mystica, and The Geography of the Soul. She is the author of Transitus: A Blessed Death in the Modern World. As the title of that book suggests, her work has a contemplative dimension that explores how music can be a gift to those who are dying or in hospice or palliative care. This is part one of a two-part episode. Part two will be released next week. Some of the resources and authors we mention in these episodes: Therese Schroeder-Sheker, The Geography of the Soul (the beautiful music in this podcast comes from this album, and is presented to you by permission of Therese Schroeder-Sheker) Therese Schroeder-Sheker, Transitus: A Blessed Death in the Modern World Therese Schroeder-Sheker, The Queen’s Minstrel Therese Schroeder-Sheker, Rosa Mystica Therese Schroeder-Sheker, In Dulci Jubilo Therese Schroeder-Sheker, Celebrant: Historical Harp Therese Schroeder-Sheker, Chalice of Repose: A Contemplative Musician's Approach to Death and Dying (VHS) Norman Lockwood, Carol Fantasy for Mixed Chorus and Orchestra (Sheet Music) Gustav Mahler, Complete Edition Valentin Tomberg, Lazarus, Come Forth! E. F. Schumacher, Small Is Beautiful: Economics as if People Mattered Episode 89: Silence, Music, and Death: A Conversation with Therese Schroeder-Sheker (Part One) Hosted by: Carl McColman With: Cassidy Hall, Kevin Johnson Guest: Therese Schroeder-Sheker Date Recorded: December 17, 2019 Featured Image: Photo by Rod Long on Unsplash.

Silence takes many forms: silent prayer, the silence of meditation and contemplation, the silence of the wilderness and the desert, the relationship between silence and creativity or silence and politics. Silence also shapes and informs one of the great mysteries of life: the mystery of death. Norman Lockwood was trying to teach me about fasting from sound, that helped cleanse both my inner life and the sensoria. And that set the stage for the possibility of being able to hear something new, as a composer or as a performing artist. — Therese Schroeder-Sheker Harpist, singer and composer Therese Schroeder-Sheker has devoted her life to exploring this greatest silence of all, through more than forty years of clinical experience serving the physical and spiritual needs of the dying with prescriptive music. Ms. Schroeder-Sheker founded the palliative medical modality of music-thanatology and The Chalice of Repose Project, the first music-thanatology organization in the world.  Her beautiful and award-winning recordings include The Queen’s Minstrel, Rosa Mystica, and The Geography of the Soul. She is the author of Transitus: A Blessed Death in the Modern World. As the title of that book suggests, her work has a contemplative dimension that explores how music can be a gift to those who are dying or in hospice or palliative care. This is part one of a two-part episode. Part two will be released next week. Some of the resources and authors we mention in these episodes: Therese Schroeder-Sheker, The Geography of the Soul (the beautiful music in this podcast comes from this album, and is presented to you by permission of Therese Schroeder-Sheker) Therese Schroeder-Sheker, Transitus: A Blessed Death in the Modern World Therese Schroeder-Sheker, The Queen’s Minstrel Therese Schroeder-Sheker, Rosa Mystica Therese Schroeder-Sheker, In Dulci Jubilo Therese Schroeder-Sheker, Celebrant: Historical Harp Therese Schroeder-Sheker, Chalice of Repose: A Contemplative Musician's Approach to Death and Dying (VHS) Norman Lockwood, Carol Fantasy for Mixed Chorus and Orchestra (Sheet Music) Gustav Mahler, Complete Edition Valentin Tomberg, Lazarus, Come Forth! E. F. Schumacher, Small Is Beautiful: Economics as if People Mattered Episode 89: Silence, Music, and Death: A Conversation with Therese Schroeder-Sheker (Part One) Hosted by: Carl McColman With: Cassidy Hall, Kevin Johnson Guest: Therese Schroeder-Sheker Date Recorded: December 17, 2019 Featured Image: Photo by Rod Long on Unsplash.

Yaakov & Esav: Emes and Sheker (Toldos 5780)

Eidus Meyuchedes & Novi Sheker (Shoftim 5779)

020 Makkos 3a- Eidus Sheker Hoaditi

021 Makkos 3a- Eidus Sheker Hoaditi

We're getting ever closer to elections day in Israel. So over the past few weeks, every time we turned on the news we would hear politicians calling one another a liar. How do we say liar in Hebrew? How do we say white lies? Guy tells the truth, the whole truth, and nothing but the truth about the root sheker (ש.ק.ר). Listen to the All-Hebrew Version of this Episode   New Words and Expressions: Sheker, shkarim - Lie, lies - שקר, שקרים Sheker lavan - White lie - שקר לבן Sheker gas - Blunt lie - שקר גס Sheker ve-kazav - Downright lie - שקר וכזב Shkarim ktanim - Small lies - שקרים קטנים Leshaker le-mishehu - To lie to someone - לשקר למישהו Hu shiker li ba-panim - He lied to my face, bluntly - הוא שיקר לי בפנים Al teshakri oti - Don’t lie to me - אל תשקרי אותי Shakran - Liar - שקרן Eize shakran/shakranit - What a liar - איזה שקרן/שקרנית Dai, ya shakran/shakranit - Stop it, you liar - די, יא שקרן/שקרנית Ata im ha-hamtsa’ot shelcha - You and your inventions - אתה/את עם ההמצאות שלך Ata oved alai/At ovedet alai - You’re kidding me - את עובדת עליי Shakran sidrati - Serial liar - שקרן סדרתי Shakran patologi - Pathological liar - שקרן פתולוגי Ariza - Pack, packaging - אריזה Ramai - Cheater, swindler - רמאי   Playlist and Clips: Shlomo Artzi - Tagidi (lyrics) Kan - Shkarim levanim Yehudit Ravits - Ahava Yomyomit (lyrics) Shalom Hanoch & Arik Einstein - Al Tevatri Alai (lyrics) Kan - Arizot shakraniyot Ep. 13 Kombina Ep. 63 Emet Ep. 111 Mis’hak Ep. 117 Ya habibi

Tehilim Perek 119: Letter SHIN Hello everybody, I’m Rabbi Shaya Sussman, covering the entire TANACH one perek at a time. Today’s Nach Daily will discuss the letter SHIN. The Shin represents the power of Shinuy, change in the creation and Shlita, control. Generally speaking, in order to change something you need to be in control of it. Shin is the force able to impact something by changing its form, bringing it to the desired outcome. The word Shinayim, teeth, comes from the Shin. When eating food, our teeth change its form so that the body can process and digest it. In fact, the tops of the letter Shin even look like teeth! On a deeper level, the Shin has the power to elevate. When we eat, the food becomes absorbed and digested into our bodies. It thus becomes a part of us, being elevated to the level of a human. As the expression goes, “You are what you eat!” Shin also applies to spirituality. A person’s desire to go from level to level, to reach higher and change for the better, comes from the word Shinuy, to change. The power of change and transition, like all traits, can be used for good or bad. Words like Shalom, peace, and Shelemos, perfection, as well as Sh’vira, breaking, Sheker, lies, and Satan, evil, begin with Shin. The first time that the Shin appears in the Torah is when it says “Es haShamayim v’es ha’aretz, Hashem created the heavens and earth.” The Gemarah in Chagiga 12a explains that Shamayim stands for Aish, fire, and Mayim, water. We know that part of the Shamayim is comprised of water, and that the atmosphere holds an electromagnetic field which allows lightning to be created. Both water and fire bring about change. In this context it can be said that Shamayim, sky, in some way rules over us by bringing about changes in the atmosphere. This all points towards the meaning of the letter Shin which controls, manipulates and changes. Numerically, the Shin is 300, representing the 3 strands of a cord that is not easily broken. The sequence of the letters Kuf, Reish, Shin signifies that first a person becomes Kadosh, holy, then he can become the Rosh, head, allowing him to lead Klal YiSrael. Alternatively, the Zohar explains, “Hakodosh Baruch, v’Oraysa V’Yisrael chad Hu, Hashem, the Torah and Am Yisrael are considered One.” Kuf: haKadosh Baruch-hu, Reish: oRaysa, the Torah, and Shin: YiSrael, the Jewish nation. These 3 aspects are unified through the Shin. The Shin is formed with 3 Vavs pointing upwards. The Vav is the os hachibur, letter of connection, pointing towards the Shin’s ability to tie together several aspects into a singular thread. Hashem, the Torah and Am Yisrael all become joined together through the 3 Vavs in the Shin. I hope that you enjoyed this class. It would be a Sin not to! It’s going to be Tough moving onto the Suff, finishing the last letter of the Aleph Beis. Thank you for listening, and have a wonderful day.

Q&A W Rabbi Reuven Reuven Emet Vs Sheker Can We See The Difference by Rabbi Yaron Reuven

If they'll put in so much for Sheker- what am I doing for Emes and R' Ezy Mishloach Manos in Midos by Rabbi Daniel Kalish

Lessons from the Parsha of Novi Sheker (Reeh 5775)

The relevance of the law of the false prophet for our times. (10 minutes)