Podcasts about shema

News and commentary for Tuesday, 16 September, 2025.

In the 14th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe addresses a range of student questions with a focus on ethical speech, charity, and prayer. Marilyn's questions on Lashon Hara (evil speech) prompt Rabbi Wolbe to recommend the Chafetz Chaim's book, emphasizing the prohibition against negative speech unless addressing known evil, like ruthless dictators, for educational purposes, and urging caution in the age of social media and AI-generated misinformation, where the Talmud's insistence on sourced information serves as a model. Marilyn also inquires about speaking out against evil or hate crimes, to which Rabbi Wolbe advises leaving such matters to authorities while judging actions, not people, and avoiding judgment unless one fully understands another's circumstances. Bruce questions the ethics of charities sending solicitation items or small amounts of money, and Rabbi Wolbe agrees that sharing donor information is inappropriate and potentially theft, finding such marketing tactics distasteful, though permissible, and advises individuals to choose charities freely without guilt. Eric asks about Psalms for the current war in Israel, leading Rabbi Wolbe to praise Psalm 100 for gratitude and encourage heartfelt personal prayers, and explains Poteach Et Yadecha in Ashrei (Psalm 145) as a reminder of human dependence on Hashem's provision, fostering trust (bitachon) and calm by recognizing that all needs are met in their proper time. Rabbi Wolbe concludes by urging mindful recitation of prayers to alleviate stress and cultivate happiness, trusting in Hashem's care.In this episode of Ask Away we address these questions and topics:Marilyn: Musar teaches us silence, which means guarding our tongue, a tool to consider the potential impact of our words. In today's world, with technology and war, and we are not face-to-face with people, when is it appropriate to speak, even when it may cause harm, and what is an example, please?Marilyn: In today's war, is it appropriate to stand up for yourself and speak out against a person who is evil?Marilyn: What about people who are physically harming Jews as hate crimes?Bruce: When charities send money or items like nickels, cards, or tote bags in solicitation letters, or ask to match a small amount like $3, is it appropriate to throw these out, and is it wrong for charities to use donated funds for such marketing tactics?Eric: Regarding the situation in Israel with the multi-front war, what is the best Psalm to say every morning for spiritual connection, given that I say Shema and Psalm 23 daily?Eric: What should I think about when I say Poteach et Yadecha in the Ashrei prayer?Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #59) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 22, 2025, in Houston, Texas.Released as Podcast on September 15, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Halacha, #Speech, #Mussar, #Silence, #Words, #ChafetzChaim, #LashonHara, #Relationships, #Ethical, #Business, #Charitable, #Integrity, #Honesty, #Prayer, #Intention, #Gratitude, #Connection, #Well-being, #Peace, #Happiness, #Mindfulness, #DailyLife ★ Support this podcast ★

Be My Burning Guest I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Last week, we learned: "Of all the righteous ones of Scripture, Avraham and Sarah were the best known for hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh." Hospitality prepares us to be a part of the Garden of Eden conversation in the Scripture above. We can both invite the Bridegroom hospitably and remain in the Garden because we possess the vital character of hospitality without which a human cannot remain in the Garden. We can be a worthy guest...and friend...who will bless the Garden. To get a better handle on this trait, let's take a careful look at what hospitality is. What does the word mean? Hospitality: Middle English hospital, "residence for pilgrims and travelers, charitable institution providing residence for the poor and infirm," "guest accommodations" (probably by ellipsis from hospit?le cubiculum "sleeping room for guests"), noun derivative of hospit?lis "of a guest, of hospitality, hospitable” The Hebrew word for “guest” is kara ????? The KJV translates Strong's H7121 in the following manner: call (528x), cried (98x), read (38x), proclaim (36x), named (7x), guests (4x), invited (3x), gave (3x), renowned (3x), bidden (2x), preach (2x) Outline of Biblical Usage to call, call out, recite, read, cry out, proclaim (Qal) to call, cry, utter a loud sound to call unto, cry (for help), call (with name of God) to proclaim to read aloud, read (to oneself), read to summon, invite, call for, call and commission, appoint to call, name, give name to, call by The Book of Leviticus is "Vayikra" ["and called"], a book of holies, our calling to create a sanctuary of holiness for YHVH. This hospitality “preaches” His Presence to the earth and His desire to dwell with us. The Torah describes to us our holy "calling." Not only that, Adonai listens to the cries / proclamations of human beings, especially the poor and distressed. Somewhere in this world, your name can be proclaimed to Heaven, either in frustration, agony, and pain, or in gratefulness, relief, and consolation. How this works is that the needy “give name to” the situation in that home or community. A guest can “summon” Adonai's attention for blessing or chaos. He will actually come investigate the call for Divine help or proclamation of gratefulness! • Now the LORD appeared to Abraham by the oaks of Mamre, while he was sitting at the tent door in the heat of the day. When he raised his eyes and looked, behold, three men were standing opposite him; and when he saw them, he ran from the tent door to meet them and bowed down to the ground, and said, “My Lord, if now I have found favor in Your sight, please do not pass Your servant by. Please let a little water be brought and wash your feet, and make yourselves comfortable under the tree; and I will bring a piece of bread, so that you may refresh yourselves; after that you may go on, since you have visited your servant.” (Ge 18:1-5) Avraham understood what a special opportunity he had. Without a guest, who would bless? Righteous guests are given a Divine mandate to bless or destroy a home. It's an apocalyptic opportunity symbolic of the end of days. Washing feet and providing a safe place to rest with food is the ancient practice of hospitality to guests, especially honored guests. Yeshua told his disciples to honor one another, not a new commandment, but an affirmation and demonstration of an old pattern of hospitality.

News and commentary for Monday, 15 September, 2025. There are certainly conflicting messages today. But the Truth will out.

This Sunday in our study of Deuteronomy we will hear the Shema, Israel's central confession: “Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your strength” (Deut. 6:4–5). At the very center of faith is love—love for God that overflows in love for neighbor. In an age discipled by violence and contempt, Deuteronomy reminds us that God's people are called to be shaped by love, embodying a different way of being human together.

How Do We Bridge the Gap Between Judaism and Christianity? Messianic Jew Chaim Goldman “The Watchman” and Pastor Jim Pierce of Springs Of Living Water Church talk about the the Shema, how it all fits, according to the Bible. Springs Of Living Water Church: www.SpringsOfLivingWater.co See omnystudio.com/listener for privacy information.

In the 14th episode of the Ask Away series on the Everyday Judaism Podcast, Rabbi Aryeh Wolbe addresses a range of student questions with a focus on ethical speech, charity, and prayer. Marilyn's questions on Lashon Hara (evil speech) prompt Rabbi Wolbe to recommend the Chafetz Chaim's book, emphasizing the prohibition against negative speech unless addressing known evil, like ruthless dictators, for educational purposes, and urging caution in the age of social media and AI-generated misinformation, where the Talmud's insistence on sourced information serves as a model. Marilyn also inquires about speaking out against evil or hate crimes, to which Rabbi Wolbe advises leaving such matters to authorities while judging actions, not people, and avoiding judgment unless one fully understands another's circumstances. Bruce questions the ethics of charities sending solicitation items or small amounts of money, and Rabbi Wolbe agrees that sharing donor information is inappropriate and potentially theft, finding such marketing tactics distasteful, though permissible, and advises individuals to choose charities freely without guilt. Eric asks about Psalms for the current war in Israel, leading Rabbi Wolbe to praise Psalm 100 for gratitude and encourage heartfelt personal prayers, and explains Poteach Et Yadecha in Ashrei (Psalm 145) as a reminder of human dependence on Hashem's provision, fostering trust (bitachon) and calm by recognizing that all needs are met in their proper time. Rabbi Wolbe concludes by urging mindful recitation of prayers to alleviate stress and cultivate happiness, trusting in Hashem's care.In this episode of Ask Away we address these questions and topics:Marilyn: Musar teaches us silence, which means guarding our tongue, a tool to consider the potential impact of our words. In today's world, with technology and war, and we are not face-to-face with people, when is it appropriate to speak, even when it may cause harm, and what is an example, please?Marilyn: In today's war, is it appropriate to stand up for yourself and speak out against a person who is evil?Marilyn: What about people who are physically harming Jews as hate crimes?Bruce: When charities send money or items like nickels, cards, or tote bags in solicitation letters, or ask to match a small amount like $3, is it appropriate to throw these out, and is it wrong for charities to use donated funds for such marketing tactics?Eric: Regarding the situation in Israel with the multi-front war, what is the best Psalm to say every morning for spiritual connection, given that I say Shema and Psalm 23 daily?Eric: What should I think about when I say Poteach et Yadecha in the Ashrei prayer?Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #59) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 22, 2025, in Houston, Texas.Released as Podcast on September 15, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Halacha, #Speech, #Mussar, #Silence, #Words, #ChafetzChaim, #LashonHara, #Relationships, #Ethical, #Business, #Charitable, #Integrity, #Honesty, #Prayer, #Intention, #Gratitude, #Connection, #Well-being, #Peace, #Happiness, #Mindfulness, #DailyLife ★ Support this podcast ★

Parsha "Ki Tavo" (Deuteronomy (26:1-29:8) is almost certainly the most famous, and foreboding, set of blessings and cursings in the Bible. But, notably, it begins with "when you have come into the land," and a set of instructions, such as the 'Bikkurim' or offerings of First Fruits, that are to take place there. But we remain in exile, have been "shalach"-ed for cause. So what does that mean about those curses? The Erev Shabbat reading begins there, and the specifics, to set the state: https://hebrewnationonline.com/wp-content/uploads/2025/09/SSM-9-12-25-Ki-Tavo-teaching-podcast-xxx.mp3 During the Sabbath Day midrash, Mark Call of Shabbat Shalom Mesa addresses exactly that question. But it begins with an observation: The plagues are certainly - undeniably - "well deserved," not just by the US, but the world. And many, at least, already seem to be in progress. Yet we are told, repeatedly, in Scripture, to "have no fellowship," with the unfruitful works of darkness. To "flee from idolatry." And not to 'keep company' with, or even eat with, the kind of people who commit the kind of perversions we routinely see promoted on CNN. Or taught in the public 'schools.' Mark argues that we have been told to "come out of her," to not participate with those sins, so as to - hopefully - avoid the promised plagues. The prophet Amos tells us that, unless they are agreed, it's difficult for two people to "walk together." And we saw this week there are, unquestionably, a large demonic army of people with whom reasoned dialogue, discourse, debate, and now arguably even peaceful coexistence have been demonstrated to be impossible. So, do those plagues in Deuteronomy 28 still apply? Or not? Isn't it relevant that the FIRST three plagues in Egypt hit everyone? But, during the fourth, of flies, YHVH "put a difference," made a distinction, between the pagan Egyptians and His people? The promised plagues are here, and we're already in exile. So what now? Ki Tavo: The Plagues are OPTIONAL https://hebrewnationonline.com/wp-content/uploads/2025/09/WT-CooH-9-13-25-Ki-Tavo-Plagues-are-OPTIONAL-podcast-xxxx.mp3 The combined two-part reading and Sabbath midrash:

In week two of our Living the Five series, Dr. Scott McKee turns to the value of Thoughtful Theology, exploring what it means to love God with all our mind. Drawing from Jesus' words in Mark 12 and Deuteronomy's Shema, Pastor Scott shows why Jesus' addition of “mind” is a radical and essential call for disciples today. Through Scripture, theology, and everyday illustrations, we learn five key insights: that theology is for everyone, not just scholars; that thinking is not opposed to faith but strengthens it; that doubt is not sin but a normal pathway to deeper belief; that our minds are gifts meant to be renewed by God's Word; and that the true goal of knowledge is love. Along the way, Pastor Scott shares stories of scholars, skeptics, and even his own family to remind us that studying God is not an exercise in pride, but an act of devotion. To love God with our minds is to see the world as He sees it, to be transformed in our thinking, and to treasure Him more fully. May we be a people who carry the torch forward with courage, humility, and generational faithfulness.

Are we listening? Do we recognize God's voice in our lives?

On today's program, Episode 184, this is Part 1 of a dialogue I had with Andre Roosma of the Netherlands, discussing the written language of Abraham, Moses, and David, often referred to as Paleo-Hebrew. We will be speaking about the pictographic roots and basic notions that underlie the earliest biblical script. Paleo-Hebrew developed from a script that was used in the West Semitic area, ranging from current Syria to Egypt to the Sinai desert, during the second millennium BCE. It is commonly referred to as Proto-Canaanite or Proto-Sinaitic. This script later developed into what we know as the block letters of the Hebrew used during the Babylonian Exile and beyond to our present day. Our program will begin with Andre's understanding of how he pronounces the Name (YHWH or YHVH or YAHWEH) and why. In the second half of the program, we dig into the actual meanings of the Hebrew letter pictographs. Join me now for my discussion with Andre Roosma as we delve into the rich nuances of biblical texts based on their pictographic concepts.

Rebbetzin (Rabbi's wife) Candyce Hyslip is passionate about seeing the revival of our Jewish people manifest through healthy Kingdom relationships. She believes that wholehearted surrender and relational transparency are key to maturing in our identity in the LORD. Through her teaching, worship, written devotionals, community events, and hospitality she intentionally fosters a safe environment that deepens connection with the LORD and each other. It is within this atmosphere that healing, encouragement, and empowerment is appropriated to fulfill the unique calling God has created for each of us.

Things are certainly "coming to a head." And a key to understanding is: "Transients, and the Steady-State" What exactly are 'transients?' (And, no, he's not talking about those who drop needles in their poop on the streets of San Francisco.) And how does that inform what we need to be watching for now? When the train is already headed over the cliff, drastic action may be necessary, if not already too late. And whether that means burning up the brakes, or jumping off the train...the transients effects may still be deadly. Mark takes a look at the implications.

News and commentary for Thursday, 11 September, 2025. And it's certainly NOT 'Patriots Day.'

News, commentary, and an extended summary from host Mark Call of some of the week ending 12 September, 2025, where we may well have seen - on video - the first shot fired in the Deep State's long-sought Civil War 2.0. And no shortage of other satanic violence and provocations as well.

David Justice and Mark Call discuss the major events of a week that began with what looked like a false flag intended to escalate WW3, and continue with what looked a lot like the first bullet fired - on video, no less - of the long-planned next 'civil war.'

Rabbi Yeshurun explored the complexities of understanding Rosh Hashanah and discussed prayer practices, emphasizing the importance of intentional prayer and comprehension of prayer words. He explained the concept of Malucha and its initial challenges, while also sharing insights about Kabbalah and teshuva during Rosh Hashanah. Yeshurun concluded by discussing Rosh Hashanah as an annual exam and mission statement, stressing the need for authenticity in connecting with Kabbalah and Shema through daily practices.

News and commentary for Wednesday, 10 September, 2025.

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the mystical and powerful Ana Bekoach prayer, attributed to the Tanaic sage Rabbi Nechunya ben HaKanah, which is recited at the end of the morning offerings and before Shabbos to signify a spiritual transition from the physical world of Asiyah (doing) to the higher realm of Yetzirah (creation). Comprising seven lines with six words each, totaling 42 words, the prayer reflects the 42-letter name of Hashem used in creation, with each line corresponding to a divine attribute, a day of creation, and the menorah's branches, and its acronyms forming sacred names that are not pronounced to maintain their sanctity. Rabbi Wolbe explains its role as a plea for redemption, asking Hashem to release the Jewish people from limitations and protect them from adversities like anti-Semitism, as exemplified by recent tragedies in Jerusalem and Gaza. Drawing from the Arizal and Talmud (Kiddushin 71a), he highlights the prayer's deep mystical significance, its connection to the Shema, and its ability to open channels of divine blessing (shefa), emphasizing the need for humility and purity when engaging with it. Rabbi Wolbe encourages daily recitation to renew oneself, connect to Hashem's kingship, and emanate godliness, concluding with a blessing that all prayers be accepted._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 10, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #MysticalPrayer, #AnaBekoach, Manifesting, #DivineBlessing, #Shefa, #Shema ★ Support this podcast ★

News and commentary for Tuesday, 9 September, 2025.

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the mystical and powerful Ana Bekoach prayer, attributed to the Tanaic sage Rabbi Nechunya ben HaKanah, which is recited at the end of the morning offerings and before Shabbos to signify a spiritual transition from the physical world of Asiyah (doing) to the higher realm of Yetzirah (creation). Comprising seven lines with six words each, totaling 42 words, the prayer reflects the 42-letter name of Hashem used in creation, with each line corresponding to a divine attribute, a day of creation, and the menorah's branches, and its acronyms forming sacred names that are not pronounced to maintain their sanctity. Rabbi Wolbe explains its role as a plea for redemption, asking Hashem to release the Jewish people from limitations and protect them from adversities like anti-Semitism, as exemplified by recent tragedies in Jerusalem and Gaza. Drawing from the Arizal and Talmud (Kiddushin 71a), he highlights the prayer's deep mystical significance, its connection to the Shema, and its ability to open channels of divine blessing (shefa), emphasizing the need for humility and purity when engaging with it. Rabbi Wolbe encourages daily recitation to renew oneself, connect to Hashem's kingship, and emanate godliness, concluding with a blessing that all prayers be accepted._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #37) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 9, 2025, in Houston, Texas.Released as Podcast on September 10, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #MysticalPrayer, #AnaBekoach, Manifesting, #DivineBlessing, #Shefa, #Shema ★ Support this podcast ★

We're going to continue to learn about what the soul is, as used in Shema, the ancient command given to the Hebrews by Moses.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

What does it really mean to love God with all your heart, soul, mind, and strength and to love your neighbor as yourself? We walk through Matthew 22 and Deuteronomy 6, look at the Shema's all-consuming call to love, and connect it to Jesus' teaching on obedience and neighbor love. What you'll learn: - The Greatest Commandment and why “all” is the standard: all your heart, soul, mind, and strength. - How Deuteronomy 6 (the Shema) frames an all-consuming love for God that shapes your thoughts, words, and actions. - Why loving your neighbor proves your love for God and how self-love affects the way you treat others. - How Jesus ties love to obedience: “If you love me, you will keep my commandments.” Key Scriptures - Matthew 22:36–40 — The Greatest Commandment and love for neighbor. - Deuteronomy 6:4–6 — The Shema and loving God with all. - Luke 10:25–37 — Who is my neighbor? The Good Samaritan. - John 14:15 — Love expressed through obedience. Apply the message - Heart check: Identify the thoughts you entertain that do not honor God. Replace them with truth and commit them to action. - Mind your words and deeds: Let love shape what you say and what you do, even when culture pushes back. - Neighbor love in action: Practice one concrete act of service today to redirect attention from self to others. Where to Dive In: (00:09) The Greatest Commandment (08:00) The Commandment to Love God (19:09) The Call to Love God Fully (34:19) All-Consuming Love for God (50:25) Loving God and Neighbor Fully (01:07:43) Radical Love and Devotion About your host: Jaime Luce' testimony has daunting personal mountains and treacherous financial valleys. She was trapped in day-to-day stress and couldn't see a way forward. But how she started is not how she finished! And she wants you to know God has a plan for your life too, no matter how tough it seems. Today, Jaime has been married to the love of her life for almost three decades, owns two companies, and has become an author and podcaster. God's way is always the blessed way! Free chapter of Jaime's new book: You Don't Need Money, You Just Need God: https://jaimeluce.com/book/ Connect: - Website: https://jaimeluce.com - Facebook: https://www.facebook.com/jaime.luces.page - Instagram: https://www.instagram.com/jaime_luce/ - LinkedIn: https://www.linkedin.com/in/jaime-luce-00395691/

News and commentary for Monday, 8 September, 2025.

On Foundations, we've been learning about Shema, both a command and a prayer used by Jewish people all over the world, a command that reaches deep into their souls. But what is the soul? That's what we'll be looking at in this program.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

The series of Berachot which we are required to recite each morning include Birkot Ha'Torah – three blessings over the privilege of studying Torah. The unique importance of these Berachot is expressed by the Gemara in Masechet Nedarim (81). The Gemara observes that some Torah scholars have children who do not become Torah scholars, and it attributes this phenomenon to the fact that these scholars do not recite Birkot Ha'Torah. It seems that in their eagerness to begin learning, they proceed directly to their studies without first reciting the Beracha over the Misva of Torah study. This neglect of Birkot Ha'Torah has an impact upon their children, causing them not to pursue Torah scholarship. Rav Yishak Abuhab (Spain, 14 th century) writes that the Gemara here refers to scholars who learned Torah as an intellectual exercise, for the mental satisfaction that Torah study brings, rather than for the purpose of fulfilling a Misva and connecting with Hashem. They therefore did not recite Birkot Ha'Torah, just as we do not recite Berachot over the study of other disciplines – because for them, Torah learning was just another field of study. This directly affected their children. In any event, it is clear from the Gemara's comment that one of the ways parents can help ensure that their children follow the path of Torah is by properly fulfilling the obligation of Birkot Ha'Torah. Many concerned parents approach me to receive advice, to ask what they can do so that their children will grow to become Torah-committed Jewish adults. One strategy is to recite Birkot Ha'Torah each morning with Kavana (concentration). Indeed, these Berachot include the prayer that our descendants should all study Torah ("Ve'niheyeh Anahnu Ve'se'esaenu Ve'se'esa'eh Se'esa'enu…"). By reciting this prayer with proper Kavana, we can help ensure that our children commit themselves to Torah. In our generation, especially, our children and grandchildren need all the help, encouragement and prayers they can get to remain committed to Torah learning, and so it behooves us all to do our part, which includes properly reciting Birkot Ha'Torah each morning. The Ateret Zekenim teaches that besides during Birkot Ha'Torah, there are also other places in the morning prayer service where one should pray with special intention that his offspring follow the path of Torah. One is the Beracha of "Ahabat Olam" recited before Shema, where we ask Hashem for the wisdom to properly learn and observe the Torah ("Ve'ten Be'libenu Bina Le'habin U'l'haskil…"). While one recites this prayer, he should have in mind his wish that his children and all his descendants become Torah scholars. And in the "U'ba Le'sion" prayer, we cite the verse in which G-d promises that the words of Torah "shall not leave your mouth, the mouth of your offspring, or the mouth of your offspring's offspring, from now and for all eternity" ("Lo Yamushu Mi'picha U'mi'pi Zar'acha…" – Yeshayahu 59:21). Here, too, one should pray that all his descendants will be devoted students of Torah. Toward the end of "U'ba Le'sion," we ask that Hashem "open our hearts" to learn Torah and to live with love and fear of Him – and one should concentrate at this point on his desire that his children grow to become Sadikim. Rav Yehezkel Landau of Prague (1713-1793) writes that in addition, reciting Birkot Ha'Torah properly, with Kavana, helps us remember the material we learn. Many students of Torah struggle to retain the information, and one way we can help remember what we learn is by paying closer attention to Birkot Ha'Torah each morning and reciting it with feeling and concentration.

A Leaning Lady I have come into my garden, my sister, my bride; I have gathered my myrrh along with my balsam. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, friends; drink and imbibe deeply, O lovers.” Of all the righteous ones of Scripture, Avraham and Sarah were the best known for the hospitality to strangers, especially when they received the three angels. (So 5:1) Good gardening is good hospitality to the voice of Adonai, His holy Presence. Because human beings, particularly believers walking in the Way of Yeshua, are in His image, practicing hospitality toward people of faith is an especially sweet fruit of the Ruach HaKodesh. “Given to hospitality” is not a light characteristic to the righteous. It is integral. It was incorporated into the believers' daily habits in the Books of Acts, and it is a vital quality for an elderwoman of the congregation... The number 60 is signified by the Hebrew letter samekh, which means to support, sustain, to lean upon, ordain: • "Moses did just as the LORD commanded him; and he took Joshua and set him before Eleazar the priest and before all the congregation. Then he laid his hands on him and commissioned him, just as the LORD had spoken through Moses." (Nu 27:22-23)  ??????????? ?????????? ?????? ???????????? ????????? ??????? ??????????????????? The appearance of the letter samekh is round, like a wheel. A burden may be moved more easily in a wheeled cart than dragged or carried, and to ordain someone for ministry is to infuse them with the spiritual strength to be that person who eases the burdens that others must carry for the Kingdom. The anointing of the ordination is to help that servant bear the suffering for that ministry in the Kingdom. As those who ordain must lean their hands upon the one receiving the ordination, so others will lean upon him or her to ease their suffering. Those who plead for an anointing may not understand exactly what they're asking for. With the anointing comes the suffering! By the age of 60, the individual is considered to have committed his or her best physical years to the royal priesthood, slightly different from the Levites, who formally served from ages 25 to 50 (Nu 8:23-26). This did not preclude them from assisting their younger brothers, serving as mentors. The holy Mishkan/Mikdash work was physically demanding as well as exacting. At the age of 60, a righteous woman has achieved an age where she needs physical support as her due for devoting her life as a royal priestess to the support of the righteous community and her family. She is still a teacher and mentor to the younger, but as others have leaned upon her, now she must lean upon others for physical support: • “A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work.” (1 Ti 5:9-10) The age of 60 suggests that she has fulfilled the days of her ordination to every good work. Just as Levites were still entitld to portions from the Temple gifts after retirement, so a righteous elderwoman is entitled to eat from the common fund of the congregation she's served. Paul defines for Timothy the behaviors that are elderwoman good works according to the Word: 1 bringing up children 2 showing hospitality to righteous strangers 3 washing the feet of the righteous (extended hospitality as in #2) 4 recognizing and assisting those in distress A reputation is a “name,” and Ruach-filled women who demonstrated this vital attribute of a good name were entitled to full benefits from their congregations in old age. It was NOT the responsibility of the government, but her congregation if her family was unable to provide.

In this episode of The Other Six Podcast, we dive into our new series on Family Matters, beginning with Deuteronomy 6 and the Shema. We talk about why the family unit matters in Scripture, what it looks like to “choose God every day,” and how syncing our families with the family of God shapes our lives for the long haul. From meaningful conversations with our kids to keeping God's Word at the center of our homes, we explore practical ways to live out faith together. Bible Reading Plan: https://vaughnforest.com/biblereading/ Jesus's Questions for Conversations.pdf (https://drive.google.com/file/d/13KpZc9Hof8hJbjTJpP1Lr5agwqcIlQwl/view?usp=sharing)

As of Paul's first (existing) letter to them, the Corinthians are still struggling to understand and practice their faith in their native, non-Jewish environment. In a passage centering on the knowledge of God and idolatry (1 Corinthians 8-10), Paul begins by stating the central Christian confession of the true God, which is a modified version of the Jewish Shema (Deut. 6:4). Rev. Dr. N. T. Wright is Senior Research Fellow at Wycliffe Hall, Oxford University, and Emeritus Professor at the University of St. Andrews and the former Bishop of Durham. His work has established him as a foremost voice among New Testament scholars of the present generation, not least due to his many commentaries, topical studies, and the multi-volume, Christian Origins and the Question of God. He has been with this podcast a few times before.   Check out related programs at Wheaton College: B.A. in Classical Languages (Greek, Latin, Hebrew): https://bit.ly/41AptpA  M.A. in Biblical Exegesis: https://bit.ly/3JL47Qa 

Shema - Part 6 - LoveYour support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Parsha "Ki Tetzi" ("When you go forth" - to battle) -- Deuteronomy 16:18-21:9) begins with another VERY 'politically IN-correct' prescription. Which tells us, right up front, why this is one worth paying attention to. Because we've been told it "doesn't matter" any more, is "done away with," or worse. Lied to about, in other words. The Erev Shabbat reading begins there, and includes what amounts to a great summary of just why that is: https://hebrewnationonline.com/wp-content/uploads/2025/09/SSM-9-5-25-Ki-Tetzi-teaching-podcast-xxx.mp3 During the Sabbath Day midrash, Mark Call of Shabbat Shalom Mesa explains why "miscellaneous mitzvot," or commandments, are nothing of the sort. They're certainly not "done away with," but the fact that so many are SO 'politically-INcorrect' speaks volumes about a world jonesin' fer judgment. But what really stands out in THIS environment, today, is that they are intended for human beings, created in His image. Not corporations, and not "AI," or any other creation of mere men. Ki Tetzi: Miscellaneous Mitzvot - Not 'PC' - Not 'done away with' - but FOR HUMANS https://hebrewnationonline.com/wp-content/uploads/2025/09/WT-CooH-9-6-25-Ki-Tetzi-Misc-Mitzvot-for-HUMANS-not-corporate-creations-podcast-xxxx.mp3 The combined two-part reading and Sabbath midrash:

Love and Torah – what's love got to do with it? This study series is based on the “Two Great Commands” – love Yahweh and love your neighbor. As we continue to look at King David, the man after Yahweh's own heart, and his writings starting in Psalm 119:126, Rabbi Steve Berkson teaches us verse by verse to understand the emotions and thoughts King David experienced to cause him to write them down. As we understand, we can apply these emotions and thoughts to our lives. After all, it's through our experiences that Yahweh ‘makes us to understand.' Every organization, corporation, state, country, etc. has a vertical structure with someone or something at the top and those under who are subject to the level above and responsible for those who are under. The Kingdom of Messiah has the same kind of vertical structure. This is necessary for the smooth and functional operation of the forward movement of the Kingdom. This vertical Kingdom structure is in place right now and everyone within the structure should know and understand their function. Rabbi Berkson once again dissects the words in these passages so that you will have a deeper understanding of what Yah expects of you, so that you can do it and receive the blessings. Visit our website, https://mtoi.org, to learn more about MTOI. https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwide You can reach MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m., and every Friday at 7:30 p.m. Eastern time for Torah Study Live Stream.

Who are we?  How do you “identify” yourself?  Are you a son or daughter of the MOST HIGH GOD?  A son or daughter of YHWH?  Or Part of the Bride of Messiah?  Or Part of His end times remnant? Or part of Israel?  Or living stones in the temple of YHWH?  Or all 5? Or none of these?  Perhaps you identify as a Gentile Believer?  Or a Noahide?  Or one of the righteous of the nations?  Or a Christian?  Or a Jew?  Or a Messianic Jew? Or an apostate? Or an unbeliever?  Who are you?  And Who do you want to be?  We all have a choice to make.  We must understand what the choices are so that we understand what we are choosing and what the consequences and responsibilities for that choice will be. What does scripture really say? When we believe in Jesus (Y'shua Messiah) were we reborn into the Kingdom and Family of YHWH our Creator OR into a New Religion? Let's see what scripture says, even and especially the scriptures written by Paul the Apostle.  This message will be a huge help to those trying to witness to friends and family regarding the entire Word of YHWH!

A Gentile believer who loves Yeshua found himself trapped in Israel October 7, 2023. I hope you enjoy this exciting interview!Elias Duran was born in New York City, has been happily Married for 36 years and is the father of three children - a boy and two girls. Elias is a carpenter and floor installer in New York.  He loves the Lord and loves to travel around the world. His favorite place is Israel where he has been seven times.  In this interview, Elias shares what happened when he was in Israel during the events of October 7, 2023. He is looking forward to returning to Israel.

In last week's "Come out of her, My people" Show, host Mark Call laid out the case for why "put away the Evil from among you," as we are told MULTIPLE times in Scripture, was an important FAILURE of those who were to "occupy the Land." They were warned, and it came to pass. Today, we remain in 'exile' and instead live in a world where the Evil and paganism has not reached utterly epic proportions. It's too late to "put it away," because it is pervasive. And it's all the more reason that to "come out" is an imperative. But how? This week we continue to answer that question. "No Time Left for Milk"

News and commentary for Thursday, 4 September, 2025.

David Justice and Mark Call discuss the major events of the week, how some of them have been a "long time comin'," and what may thus matter next.

News, commentary, and an extended summary from host Mark Call of some of most important events, as well as the long hidden and lied about, and even the media spin, for the week ending 6 September, 2025.

The Shulhan Aruch (in Bet Yosef) presents a list of Berachot which a Jew recites as part of his daily routine, showing that at least on weekdays, one will generally reach the required sum of 100 daily Berachot without difficulty. In this list, he includes the nighttime Shema (which includes the Beracha of "Ha'mapil") as part of the total of the following day's Berachot – clearly indicating that the "day" with regard to this requirement begins in the evening. Meaning, when Halacha requires one to recite 100 Berachot each day, this means that one must recite 100 Berachot from after sunset until sunset the following day. The Torat Haim Sofer disagrees, noting that the Birkot Ha'shahar (morning blessings) cover the period from the morning through the next night. These Berachot thank Hashem for various phenomena that we experience each day, and we recite them in the morning, not at night. By the same token, the Torat Haim Sofer asserts, the requirement of 100 Berachot applies to the period from the morning through the following nighttime. According to this view, we have a partial solution to the problem discussed in a previous installment regarding Shabbat, when the Amida consists of only seven Berachot – as opposed to the 19 Berachot of the weekday Amida – making it more difficult to reach the total of 100 Berachot. If the "day" begins in the morning, then the 19 Berachot during the Amida on Mosa'eh Shabbat count toward that day's total, making it at least somewhat less difficult to reach a total of 100. This point reinforces our previous inference that the Shulhan Aruch did not accept this opinion, as the Shulhan Aruch did not mention the Mosa'eh Shabbat prayer as a partial solution to this problem. (As we saw, the Shulhan Aruch writes that listening to the Berachot over the Torah reading counts toward the sum of 100 Berachot.) Regardless, Hacham Ovadia Yosef ruled that the "day" begins at sundown, and thus one must ensure to recite 100 Berachot from the period between sundown until sundown the following day. The period in between sunset and Set Ha'kochavim – nightfall, when the stars become visible – is called Ben Ha'shemashot. (There is considerable discussion regarding the length of Ben Ha'shemashot, but let us assume for our purposes that it extends for 13 minutes after sunset.) This is a time of Halachic uncertainty, as it is unknown whether this period is considered daytime or nighttime. The question thus arises as to whether Berachot recited during this period count toward the previous day's total number of Berachot, or the next day's total. The answer emerges from a position taken by Hacham Ovadia Yosef in numerous contexts regarding the status of Ben Ha'shemashot, applying the principle of "Sefek Sefeka" (literally, a "double doubt"). This principle says that when there is a Halachic uncertainty, but one of the two possibilities is itself uncertain, as there is another doubt at play, then this second doubt tips the scales, so-to-speak, in favor of the other side of the initial uncertainty. In the case of Ben Ha'shemashot, we are uncertain whether this period qualifies as daytime or nighttime – but the possibility that it qualifies as nighttime is subject to a different question. Rabbenu Tam (France, 1100-1171) maintained that halachic sunset occurs not what we consider sunset – when the sun dips below the western horizon – but nearly an hour later. Accordingly, there are two reasons why we might consider the period of Ben Ha'shemashot daytime: 1) perhaps Ben Ha'shemashot really is part of the day; 2) perhaps Halacha follows Rabbenu Tam's opinion, that what we consider Ben Ha'shemashot is actually the period preceding sundown, and Ben Ha'shemashot begins much later. (Hacham Ovadia also noted a third factor – a view that Ben Ha'shemashot begins a half-minute after the period we consider to be Ben Ha'shemashot.) On this basis, Hacham Ovadia ruled that as a practical matter, one may assume that Ben Ha'shemashot is still Halachic daytime. Thus, for example, on Ereb Yom Kippur, if someone was unable to put on his Tallit before sunset, he may still do so – and recite the Beracha – during the period of Ben Ha'shemashot after sunset, based on the assumption that it is still daytime. Likewise, if a person did not read the Megilla reading on Purim before sundown, he may do so after sundown, during Ben Ha'shemashot, and recite the Berachot over the reading. Another example is Berit Mila on the child's eighth day– if the Mohel was delayed, and arrived right after sunset, he may perform the Berit and recite the Berachot, as long as it is still within the period of Ben Ha'shemashot. This applies also to the "Hefsek Tahara" inspection that a married woman must perform to establish the cessation of bleeding so she can begin the "Shib'a Nekiyim" (seven clean days). This inspection must be made before sundown, but if a woman was unable to do so before sunset, she may perform the inspection during the period of Ben Ha'shemashot. Applying this principle to our subject, Berachot recited during the period of Ben Ha'shemashot after sunset are counted toward the previous day's total of Berachot, as we assume that this period has the status of Halachic daytime. Summary: The obligation to recite 100 Berachot each day means that one must recite 100 Berachot from sundown until sundown the next day. Berachot which one recites during Ben Ha'shemashot – the 13-minute period after sundown – count toward the previous day's total.

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the Ketores (incense offering), the final and most powerful part of the morning offerings discussed in the context of Parshas Ki Seitzei, read during the month of Elul. He explains that the Ketores, detailed on pages 34–39 of the Wasserman Siddur, is spiritually significant, as the Zohar teaches it nullifies negative forces in the world through its aroma. Rabbi Wolbe emphasizes its potency, noting that it surpasses even the Shema and Amida in some aspects, often recited with a minyan to maximize its impact. He delves into the symbolism of numbers, highlighting that 10 represents holiness (e.g., Ten Commandments, ten verses in Rosh Hashanah prayers), while 11 and 9 signify evil forces. The Ketores uses 11 spices to counter these forces, with specific weights (e.g., 70, 16, 12, 9 mane) to disrupt their sequence and overpower evil, as seen when Aaron used incense to stop Korach's rebellion. Rabbi Wolbe connects the 11 amot depth of Noah's Ark and the 11 verses in V'Yiten Lecha to this protective power. He discusses the inclusion of chelbenah (galbanum), a foul-smelling spice, to symbolize incorporating the less righteous, as their negative traits can be transformed in a positive environment, like a yeshiva, mirroring the Yom Kippur prayer's inclusion of all Jews (Kol Nidre). The Ketores must include all 11 spices, or it incurs severe consequences, underscoring the need for precision in recitation, as if offering it in the Temple.Rabbi Wolbe explains the use of salt as a preservative, dipped three times with challah to chase away evil, and notes the exclusion of honey, despite its transformative power, due to Torah prohibition and cost considerations. He highlights the spiritual ascent of the Ketores's aroma, transforming physical elements into a divine connection, and cites the Shulchan HaKadosh to emphasize feeling the teshuvah of the offerings over mere understanding. Reciting Ketores protects individuals, families, and the Jewish nation. Rabbi Wolbe concludes by connecting the shofar's sound in Elul to sending prayers to God, urging listeners to reflect on their past year and seek teshuvah to clear spiritual obstacles, wishing all a meaningful week._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #36) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 2, 2025, in Houston, Texas.Released as Podcast on September 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Incense, #Ketores, #11Spices, #Honey, #Shofar ★ Support this podcast ★

News and commentary for Wednesday, 3 September, 2025.

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the Ketores (incense offering), the final and most powerful part of the morning offerings. He explains that the Ketores, (detailed on pages 34–39 of the Artscroll Wasserman Siddur) is spiritually significant, as the Zohar teaches it nullifies negative forces in the world through its aroma. Rabbi Wolbe emphasizes its potency, noting that it surpasses even the Shema and Amidah in some aspects, often recited with a minyan to maximize its impact. He delves into the symbolism of numbers, highlighting that 10 represents holiness (e.g., Ten Commandments, ten verses in Rosh Hashanah prayers), while 11 and 9 signify evil forces. The Ketores uses 11 spices to counter these forces, with specific weights (e.g., 70, 16, 12, 9 mane) to disrupt their sequence and overpower evil, as seen when Aaron used incense to stop Korach's rebellion. Rabbi Wolbe connects the 11 amot depth of Noah's Ark and the 11 verses in V'Yiten Lecha to this protective power. He discusses the inclusion of Chelbenah (galbanum), a foul-smelling spice, to symbolize incorporating the less righteous, as their negative traits can be transformed in a positive environment, like a yeshiva, mirroring the Yom Kippur prayer's inclusion of all Jews (Kol Nidre). The Ketores must include all 11 spices, or it incurs severe consequences, underscoring the need for precision in recitation, as if offering it in the Temple. Rabbi Wolbe explains the use of salt as a preservative, dipped three times with challah to chase away evil, and notes the exclusion of honey, despite its transformative power, due to Torah prohibition and cost considerations. He highlights the spiritual ascent of the Ketores's aroma, transforming physical elements into a divine connection, and cites the Shelah HaKadosh to emphasize feeling the Teshuva of the offerings over mere understanding. Reciting Ketores protects individuals, families, and the Jewish nation. Rabbi Wolbe concludes by connecting the shofar's sound in Elul to sending prayers to God, urging listeners to reflect on their past year and seek Teshuva to clear spiritual obstacles, wishing all a meaningful week._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #36) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on September 2, 2025, in Houston, Texas.Released as Podcast on September 4, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Offerings, #Incense, #Ketores, #11Spices, #Honey, #Shofar ★ Support this podcast ★

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

Hi, it's Natalie here. After a bit of a summer pause (thanks to some tech drama), I'm thrilled to be back with a truly special episode. This one was recorded live at the Green Man Festival, on the Pandemonium Stage in Einstein's Garden, and it's a conversation I've been dreaming about for a long time. If you've been to a festival over the summer and think this type of conversation would fit, do let me know. Feel free to leave a comment wherever you listen or scroll to the bottom to find out more. We tackled one of the most common yet complicated questions many of us face:“So, do you have kids?” It seems innocent, but for so many, it opens the door to grief, awkwardness, and a whole lot of emotional weight. In this episode, we explore why that question can hurt and what we might ask instead.I was joined by four incredible guests who generously shared their personal stories and wisdom on stage:Mel Johnson, solo parent coach and founder of The Stork and IShema Tariq, academic, writer, baby loss advocate and Tommy's trusteeBetty Mukherjee, MRKH campaigner and Race Across the World finalistAnd my husband, Rich Silverman, who opened up publicly for the first time about our journey with male factor infertility and the mental health impact on himWhat we talked aboutWhy the question “Do you have kids?” can be so deeply painful when you're navigating infertility, baby loss, or childlessness not by choiceMel's journey to solo motherhood and the way people still make assumptions about women who choose that pathShema's IVF experience using donor eggs, the heart breaking loss of her baby at 21 weeks, and how her cultural background shaped her experienceBetty's diagnosis of MRKH at 16 and how she opened up about it during her time on national TVRich's journey with male factor infertility and how counselling helped him move forward, plus why more men need space to share tooThe words we use around fertility and family, and how language can uplift or hurtTalking to children about solo parenting and donor conception, and why openness mattersThe trauma of fertility treatment, especially for people of colour, and the inequalities that still existHow to truly show up for loved ones going through these journeys, and why "I'm here if you ever want to talk" is sometimes not enoughBetter ways to connectIf you're ever unsure of what to say instead of “Do you have kids?”, here are a few suggestions we shared:“What's been bringing you joy lately?”“What's been going on in your world?”“What are you passionate about these days?”And most importantly: ask twice. Sometimes people need that second invitation to feel safe opening up.Have a listen to my chat with Shema previously - way back in 2022What do I need to think about when going abroad for donor treatment? • The Fertility Podcast Let's keep the conversation goingConnect with me on Instagram: @fertilitypoddyShema's Insta: @drshematariqMel's Insta: @the_stork_and_iBetty's Insta: @bettymuk_Rich's Insta:

News and commentary for Tuesday, 2 September, 2025.

The requirement to recite 100 Berachot each day is easily fulfilled each weekday, as each of the three Amida prayers consists of 19 Berachot – such that just with the Amida alone, one already recites 57 Berachot. This is alluded to in the verse in Tehillim (55:18), "Ereb Va'boker Ve'sahorayim Asiha Ve'ehemeh" – "Evening, morning and afternoon, I pray and cry out." The word "Ve'ehemeh" in Gematria equals 57, hinting to the 57 Berachot we recite in the three Amida prayers, in the morning, afternoon and evening. In addition, we recite each morning the 18 Birkot Ha'shahar (morning blessings), the three blessings of the Torah (Birkot Ha'Torah), and Berachot on the Tallit and Tefillin, for a total of 80. We then recite "Baruch She'amar" and "Yishtabah" – the two Berachot at the beginning and end of Pesukeh De'zimra, as well as seven Berachot associated with Shema: in the morning, we recite two Berachot before Shema and one after Shema; and in the evening, we recite two Berachot before Shema and two after Shema. This brings us to a total of 89. If a person eats only one meal with bread, he recites one Beracha over hand-washing, another over the bread, and four in Birkat Ha'mazon, for a total of 95. And this is before we include the recitation of "Asher Yasar" after using the restroom, and the Berachot recited before and after eating and drinking throughout the day. The Poskim debate the question of whether women are included in the obligation to recite 100 Berachot each day. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, notes that when the Shulhan Aruch (and the Bet Yosef) lists how one can easily reach 100 Berachot every day, he includes the Berachot on the Tallit and Tefillin, as we saw. The Shulhan Aruch thus appears to assume that this issue is relevant only to men, who wear Tallit and Tefillin. If women were also required to recite 100 Berachot each day, then the Shulhan Aruch would not have included these two Berachot in his list. Similarly, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) writes that the Shulhan Aruch includes three Amida recitations, and women are required to one only Amida each day – indicating that this obligation applies only to men. Other Poskim follow this view, as well. Hacham Ovadia Yosef, however, disagrees. He observes that although Maran (author of the Shuihan Aruch) indeed includes the Berachot over Tallit and Tefillin when listing the blessings in the Bet Yosef and Shulhan Aruch, elsewhere – in his Kessef Mishneh – he does not include these two Berachot. Therefore, we cannot conclude on this basis alone that Maran held that women are exempt from this obligation. Hence, in the absence of any clear indication to the contrary, we must assume that men and women alike are bound by the obligation of 100 daily Berachot. This poses a difficult challenge – particularly given that Hacham Ovadia ruled that women are required to recite only one Amida each day, and that they specifically should not recite "Baruch She'amar," "Yishtabah," or the Berachot before and after Shema. It would thus seem that women should try to recite three Amida prayers each day to make it easier for them to reach a total of 100 Berachot.

It is one of the most important verses of the Hebrew Bible, and it's only six words! Well, six in Hebrew. In English, it's anywhere from nine to twelve words, depending on who's doing the translating. It's the Shema, a prayer from Deuteronomy still holy in Judaism. But why is it so important? What makes that one verse so special? And for the love of all that's holy- why is it so hard to translate? What exactly do those six Hebrew words mean? Then, we're heading back into the dark regions of the Apocrypha, and this time, it's the Letter of Jeremiah. What do we know about this text? Was it a real letter? Did Jeremiah actually write it? To whom? ---- For early access to an ad-free version of every episode of Data Over Dogma, exclusive content, and the opportunity to support our work, please consider becoming a monthly patron at: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.patreon.com/DataOverDogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠      Follow us on the various social media places: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.facebook.com/DataOverDogmaPod⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.twitter.com/data_over_dogma⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have you ordered Dan McClellan's New York Times bestselling book ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Bible Says So⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ yet??? Learn more about your ad choices. Visit megaphone.fm/adchoices

Love and Torah – what's love got to do with it? This study series is based on the “Two Great Commands” – love Yahweh and love your neighbor. This episode from the beginning of Sukkot starts with Rabbi Steve Berkson taking us to the passage in the Gospel of John, chapter 7, where we see Yeshua Messiah standing up at the day called Shemini Atzerat which finishes the feast, declaring Himself to be the Waters of Life. Rabbi Berkson points out that Messiah said “Anyone who thirsts…” – but does everyone get to drink? From there Rabbi Berkson takes us to John 4:5-15, the story of the woman at the well, where Messiah Yeshua offered Living Water to her and also declared to her, one of only two people, that He was the Messiah. Rabbi Berkson points out the time of day this happened from which he brings a “deeper understanding” as to what the time of day had to do with the story which was the sixth hour of the day. What could be the “hour of man”? From there we go back to Psalm 119, but before he gets into that Rabbi Berkson gives instruction and encouragement in regards to studying the Word. It matters not how you do it – just do it, the way you do it. Then going into Psalm 119 starting in verse 114, Rabbi Berkson reminds us the purpose of taking this psalm verse-by-verse is that you would place yourself in the shoes of King David. You should feel what he felt through the words he wrote. Then you should apply the same love for Torah and place the same value and importance to your walk as he did. Who are the “evil-doers”? How does the Scripture define evil? Rabbi Berkson shows us plainly. Who or what are the “witnesses”? Rabbi Berkson expounds how these impact our lives. Rabbi Berkson once again dissects the words in these passages so that you will have a deeper understanding of what Yah expects of you, so that you can do it and receive the blessings. Visit our website, https://mtoi.org, to learn more about MTOI. https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwide You can reach MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m., and every Friday at 7:30 p.m. Eastern time for Torah Study Live Stream.

In a season of Stillness, but I'm still here. ❤️‍