Podcasts about Shimon

Kivsei atzeres when it's mikadesh lechem kedushas haguf machlokes rebi and Reb elazar breb Shimon

The Zohar HaKadosh (Vayikra ק״ד ) teaches that because Hashem is so loving and merciful, when a harsh decree hangs over a person, Hashem sends him a precious gift that can help annul it. That gift often comes in the form of a mitzvah opportunity. The example the Zohar gives is when a poor person comes asking for charity. If the person seizes the opportunity and gives with generosity and a good heart, he draws upon himself a special protection that can ward off the decree. The Midrash in Vayikra Rabbah teaches: יותר ממה שבעל הבית עושה עם העני — העני עושה עם בעל הבית — more than the giver does for the poor man, the poor man does for the giver. The poor man grants the giver life, livelihood, and success. A giver may feel the poor person is indebted to him, but in truth, it is often the other way around. Rabbi Sneer Guetta related a story he heard from someone who knew it firsthand. It took place about forty years ago in Israel. One day a man named Avi was arranging the bins in front of his vegetable store when he noticed an infant lying in a broken carriage, covered with a dirty blanket, with no adult nearby. He began asking the people around if the baby belonged to them, but they all said no. Avi waited several minutes and still no one came. Finally he saw a woman searching through a garbage pail and went over to ask her. She said the baby was hers and apologized for worrying him. Avi immediately understood that she was in desperate financial straits and told her that he wanted to take upon himself the responsibility of supporting her child. He instructed her to come once a month to pick up an envelope with money, and that whenever she needed, she could simply come to the store and take whatever food the baby required. The woman burst into tears and thanked him from the depths of her heart. And indeed, every month she came for the envelope, and often she came for food. This arrangement continued not for one year, not for two years, but for more than twenty years. Avi never told her "enough already." He never limited what she could take. Then one day he received a call from a young man who told him, "You are an angel sent from Heaven." Avi did not understand what he meant. The young man introduced himself as Shimon and said he was engaged to Emily — the girl Avi had been supporting for the past twenty years. Avi was overjoyed to hear she was engaged. Shimon continued that his own family was well-established and from now on he himself would support Emily, so Avi could stop preparing the monthly envelopes. To Shimon's surprise, Avi pleaded with him to allow him to continue supporting her. Shimon could not understand. She no longer needed the money. Why insist? Avi then told him the story. Twenty years earlier, Avi had become entangled with dangerous criminals. One day they came to his store armed with guns and attempted to kill him. Miraculously he escaped. Shaken, he went to a great rabbi to ask what he should do — whether he should flee the country or change his identity. The rabbi told him he was certain that Hashem operates by the principle of מדה כנגד מדה so that if he would give life to another, Hashem would give life to him. He advised Avi to find someone whose life he could sustain. Avi answered that he did not know of anyone. The rabbi told him to pray that Hashem would send him the opportunity. The very next day Avi found that abandoned baby outside his store. From that day forward, he understood that supporting her was the mission that was sustaining his own life. Now he begged to be allowed to continue. Shimon listened, but he still felt that once Emily no longer needed the support, it would not be proper tzedakah. He asked Avi to hold off on sending the next envelope while he considered the matter. That very week, the criminals returned — and this time they took Avi's life. It was clear that his allotted time had come, and that the twenty years Hashem had granted him through that mitzvah had reached their end. The man who told Rabbi Guetta this story had been at Avi's funeral and personally confirmed the details. Most of the time, the effects of giving are not so dramatic or visible. But the lesson remains the same: whenever we help another person or give charity, we must realize that it is we who are gaining the most.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Why does the church exist? Pastor Jordan Shimon closes the series with a bold revelation: church isn't a building—it's a pattern of being called out of the world, through the wilderness, and into the Holy of Holies where God's Presence dwells. Through the Tabernacle, the Exodus, and Hebrews 10, discover why we gather to draw near together, kill selfish survival spirits, encourage one another in faith and hope, and experience the Presence that makes us truly the ekklesia. Powerful encouragement for anyone craving authentic community and the manifest presence of God.

Rav shimon bar yochai story!! Teach or learn!? America got to wake up!!!

In this episode, we discover a man named "Shimon", who becomes an instant beloved and respected teacher by all.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Who Was His Son?

Who Was His Rebbi?

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they disagree as they do in the previous case. A difficulty is raised against Rabbi Yehuda's position from an intruiging story in which his position is mentioned in an interaction between Rabbi Elazar ben Shammua and Yosef the Babylonian, who repeatedly questioned Rabbi Elazar ben Shammua on this very point. The story was witnessed and told by Rabbi Yehuda haNasi when he went to the Beit Midrash of Rabbi Elazar to either learn his positions on various topics or to garner wisdom from him. In the end, the difficulty is resolved. The conclusion of the Gemara leads to the understanding the Rabbi Eliezer disqualified an offering with a thought to eat something that is normally burned, as a rabbinic ordinance. The Mishna lists various parts of the mincha offering that are not essential. The Gemara explains that when it lists pouring the oil as a non-essential action, that cannot be right, as it is essential. Therefore, they explain it must mean it can be done by a non-kohen. However, the next item in the Mishna, one does not need to mix, must be understood literally, i.e. is not essential at all, as is proven from a different sugya. The Mishna in Menachot 104a teaches that that one may volunteer a meal offering of up to sixty esronim (tenths of an ephah) in a single vessel, because sixty tenths can be properly mixed with a log (a liquid measure) of oil. However, if one volunteers sixty-one tenths, they must be brought in two separate vessels, as such a large quantity cannot be effectively mixed. Rabbi Zeira establishes a fundamental principle: "Anything that is fit for mixing, the lack of mixing does not invalidate it; but anything that is not fit for mixing, the lack of mixing invalidates it." This means that as long as it is physically possible to perform the mitzva of mixing, the offering is valid even if the mixing wasn't actually done. But if the quantity is so large (61 tenths) that mixing is physically impossible, the offering is disqualified even if the kohen attempts to proceed without mixing. From here it is clear, it does not need to be mixed. The Gemara suggests, and then conclusively proves, that the Mishna does not accord with the opinion of Rabbi Shimon who rules in a braita that pouring the oil must be performed by a kohen. Rav Nachman attempts to reconcile Rabbi  Shimon with the Mishna, but Rava rejects his suggestion.

The Gemara explains the braita in a different way than previously to show that there is really no Tannaitic opinion that Rabbi Eliezer holds one is liable for karet if they have a pigul thought to eat something normally burned or burn something normally eaten. They explain that the braita is highlighting a three-way debate between tanna kama, Rabbi Yehuda and Rabbl Elazar ben Shammua about whether in a case of someone who has a thought to leave over part of the blood until the next day without sprinkling it, would both the rabbis and Rabbi Eliezer agree that is it valid, invalid or do they disagree as they do in the previous case. A difficulty is raised against Rabbi Yehuda's position from an intruiging story in which his position is mentioned in an interaction between Rabbi Elazar ben Shammua and Yosef the Babylonian, who repeatedly questioned Rabbi Elazar ben Shammua on this very point. The story was witnessed and told by Rabbi Yehuda haNasi when he went to the Beit Midrash of Rabbi Elazar to either learn his positions on various topics or to garner wisdom from him. In the end, the difficulty is resolved. The conclusion of the Gemara leads to the understanding the Rabbi Eliezer disqualified an offering with a thought to eat something that is normally burned, as a rabbinic ordinance. The Mishna lists various parts of the mincha offering that are not essential. The Gemara explains that when it lists pouring the oil as a non-essential action, that cannot be right, as it is essential. Therefore, they explain it must mean it can be done by a non-kohen. However, the next item in the Mishna, one does not need to mix, must be understood literally, i.e. is not essential at all, as is proven from a different sugya. The Mishna in Menachot 104a teaches that that one may volunteer a meal offering of up to sixty esronim (tenths of an ephah) in a single vessel, because sixty tenths can be properly mixed with a log (a liquid measure) of oil. However, if one volunteers sixty-one tenths, they must be brought in two separate vessels, as such a large quantity cannot be effectively mixed. Rabbi Zeira establishes a fundamental principle: "Anything that is fit for mixing, the lack of mixing does not invalidate it; but anything that is not fit for mixing, the lack of mixing invalidates it." This means that as long as it is physically possible to perform the mitzva of mixing, the offering is valid even if the mixing wasn't actually done. But if the quantity is so large (61 tenths) that mixing is physically impossible, the offering is disqualified even if the kohen attempts to proceed without mixing. From here it is clear, it does not need to be mixed. The Gemara suggests, and then conclusively proves, that the Mishna does not accord with the opinion of Rabbi Shimon who rules in a braita that pouring the oil must be performed by a kohen. Rav Nachman attempts to reconcile Rabbi  Shimon with the Mishna, but Rava rejects his suggestion.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

If a person is going through a difficult time, it is very easy for him to blame other people and circumstances for it. It may seem that someone was directly responsible for causing the difficulty. It may seem that if certain things were done differently, it could have been avoided. And so the person thinks about all the "what if's" and how things should have been different. It is during these times that a person has a big opportunity to shine, to see through what meets the eye and recognize that it was Hashem who was behind it all. Although what happened might not seem to be fair, it's up to the person to say, "It must be for my best, I will not blame anyone. I will accept that this is from Hashem. I will do my best to maintain loving and peaceful relationships with all of those around me." This avodah is extremely valuable. It could very well be that one of the reasons the difficulty occurred was specifically to give the person the opportunity to go through it with emunah which will then open the door for Hashem to shower him with blessing. I read a story in the Machon Shaar HaBitachon that a man, who we'll call Shimon, related about how he became extremely wealthy. He said he is the youngest in a large family. His father worked hard to provide for them and managed to marry off all of them. All of his brothers got apartments, but when it was his turn, his father had already gotten sick and a short while later he passed away. After the shiva, his brothers sat together to discuss how to divide up the estate. Shimon was sure he was going to get his father's apartment since he was the only one who didn't get one. But not everybody felt the same way and being that there were a total of ten brothers, there were many different opinions. The majority consensus was to sell the apartment and divide the proceeds equally, but that was going to take time. In the meantime, Shimon had to rent his own apartment with no financial help. He was so upset, he went to his rabbi and asked if he could halachically demand the apartment for himself, after all, everyone else got their own apartment and his father was going to get him one too. The rabbi said, "You have a great case, but I have a piece of advice for you that will gain you much more: Shalom is worth millions. Don't fight with them. Accept your lot in order to gain peace and you'll see you'll only gain from it." Shimon took the rabbi's advice. It was not easy, being that his family was growing and he really needed the money. From then on, each time he passed his childhood home he would think of his brothers, living peacefully in their own homes while he had to work day and night to cover his rent. He wished he was able to accept this inwardly with more happiness, but he wasn't on the level yet. Nonetheless, outwardly he was able to maintain shalom and that avodah elevated him greatly. He decided to learn a profession and started advertising a service that he could provide. In the beginning, the customers came in a slight trickle, but after a while they were coming in droves. He had to hire more workers and open more branches and after a few years he was earning millions. Hashem sent His blessing in a way he could never have imagined. At one point, one of his brothers who had been opposed to giving him that apartment, needed a medical procedure that cost a half a million dollars that he couldn't afford. Shimon heroically stepped up and paid for the entire procedure out of his own pocket. He did not take revenge or bear a grudge. And he testified that after that episode, his business success began to hit new levels. His ability to rise above the difficult circumstance he was put in opened the door for Hashem's blessings to come pouring in. While going through any difficulty, it's very hard to do it with emunah. But with a little chizuk, everyone can find within themselves the strength to persevere.

To celebrate 15 years of Ariel Property Advisors, President & Founder Shimon Shkury sits down with Roxanne Donovan, President of Great Ink, for an exclusive conversation about the firm's journey in New York City's commercial real estate market.From its founding in 2011 to growing into a 65-person team united by shared values and collaboration, Ariel has evaluated, sold, and financed billions of dollars of real estate in NYC while arranging financing for clients nationwide.Listen to the episode to hear reflections on the past 15 years, the story of Ariel's growth, its core values, the advisory-first approach, and more!For more information about Ariel's accomplishments, read the 2025 Annual Report.

In this week's parashah, Bo, we learn about the final three makkot. Chazal tell us that a large number of Jews passed away during the makkah of Choshech. Rav Shlomo Kluger writes that the people who died in Choshech were those who did not have enough emunah to follow Hashem into the desert. They wanted the others to first go and conquer the land, and only then would they be willing to follow later. The Rav adds that all of those neshamot were destined to come back into the world in the final generation before Mashiach, and their job would be to overcome very difficult tests in the area of emunah. If they succeed, they will make their tikkun and live on for all eternity. One of the most difficult parts of emunah is when a person is harmed by another individual. The natural reaction is to think that the other person used his free will to do wrong and that it was not from Hashem, chas v'shalom. The Sefer HaChinuch, in the mitzvah of lo tikom v'lo titor, as well as other sources, teach us that even though the person who caused the harm did use his free will and is fully accountable for his actions, it was only able to happen because it was the will of Hashem for the person to be affected that way. Nothing can ever happen to a person through a baal bechirah unless Hashem wants it to happen to him first, and always for his best. The Yitev Lev writes that one of the lessons we learn from Yetziat Mitzrayim is that when a person causes harm to another, the one who received the harm must take to heart that it was Hashem who was giving life to the one who harmed him, and that person was only His messenger. The Maggid of Mezritch writes that when a person is causing harm to another and the one who is being harmed fully believes that it is only coming from Hashem and that it is for his absolute best, that belief nullifies all the judgments against him. The Passu says כִּי הִנֵּה אֹיְבֶיךָ ה', כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ. The Yitev Lev explains that when a person knows that his enemies are being sent by Hashem כִּי הִנֵּה אֹיְבֶיךָ-- ה, then הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ, those enemies will stop bothering him. All of the stress and heartache caused by other people is simply Hashem giving a person what he needs in order to fulfill his mission in this world. When a person fully believes that it is really Hashem and not the one who appears to be doing it, that itself can accomplish the tikkun that he needs. It is extremely hard to take the person out of the picture and honestly feel that he is not responsible for the harm. When Yosef HaTzaddik revealed himself to his brothers, he said to them, "I am Yosef, your brother, whom you sold to Egypt." The Or HaChaim HaKadosh explains that Yosef was telling them that even while they were selling him, he still felt close to them like a brother. How could Yosef possibly have felt that way? Because when Shimon and Levi were lowering him into the pit with snakes and scorpions, all he saw was Hashem in control. As he later said, "It was not you who sent me here, but only Hashem." With the proper outlook, we too can live our lives with this emunah, seeing only Hashem in everything that happens. Rabbi Menashe Reizman said to imagine how the newspaper articles would read if the Chafetz Chaim were writing them. Of course, HaKadosh Baruch Hu would be in every headline. It would say: Hashem made it that this person was attacked. Hashem made it that this person was arrested. Hashem made it that this person won the lottery. We hope that we are living in the generation of Mashiach, and if our tikkun is to pass the test of emunah, we must take this message to heart and understand that people cannot harm us or give us anything. Everything happens only by the word of Hashem, and it is always for our best. Shabbat Shalom.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Rav Sheisha brings a fifth explanation of an ambiguous line in the braita brought on Menachot 5b, "If you had raised a difficulty on the logical argument." As in all the previous explanations, also this one is rejected. Rav Ashi suggests that one could knock out the logical argument from the beginning as perhaps one could not even bring a kal v'chomer from blemished animals as they have a stringency. This suggestion of Rav Ashi is modified a few times and ultimately his explanation is that if one were to make a kal v'chomer with both blemished animals and ones born not through natural childbirth, one could reject that kal v'chomer as they both have a stringency that is not in a treifa as they have noticeable issues, whereas a treifa is not necessarily noticeable. The braita concluded that the source for a treifa not being able to be offered on the altar is derived from "from the cattle." However, two other verses also are used to exclude a treifa. Why are all three verses necessary? The Mishna rules that any meal offering that the kemitza is done by a non-kohen, onen, impure person, etc. (i.e. not in the proper manner), is disqualified. Ben Beteira disagrees and explains that if it was done with the left hand, one returns the kometz to the pile and redoes it with the right hand. If a kohen took the kemitza but there was something else in there like a pebble or frankincense, it is invalid as the kemitza must be a precise handful, no more and no less. The Gemara first questions the language of the Mishna – why does it list the mincha offering brought for a sin together separately from the others. The answer is that the Mishna is highlighting that even according to Rabbi Shimon who holds that a sinner's offering should not be glorious, it still needs to be done properly. Even though in Zevachim, the parallel Mishna relating to sacrifices does not single out the sin offering, the Gemara explains why there was no need there to explain it according to Rabbi Shimon, but there was a need here. Rav explains that any disqualification can be fixed by redoing it. At first, they question Rav's ruling in light of the rabbis' position in the Mishna, but then they explain that Rav holds like ben Beteira and is coming to explain that even though ben Beteira only mentioned the disqualification of the left hand in the Mishna, his ruling applies for all disqualifications. The Gemara raises a difficulty on this from tannaitic sources that show that this was clear even before Rav made his statement. To resolve the difficulty, they bring a different explanation – that Rav was pointing out that ben Beteira permits it to be redone even if the kometz was placed in a sanctified vessel, which disagrees with a tannaitic opinion that it can be fixed only if it wasn't yet placed in a sanctified vessel. According to others, Rav is coming to teach the exact opposite and to show that he agrees with the tannaitic opinion that it can only be fixed if it was not yet placed in the vessel.

Rav Sheisha brings a fifth explanation of an ambiguous line in the braita brought on Menachot 5b, "If you had raised a difficulty on the logical argument." As in all the previous explanations, also this one is rejected. Rav Ashi suggests that one could knock out the logical argument from the beginning as perhaps one could not even bring a kal v'chomer from blemished animals as they have a stringency. This suggestion of Rav Ashi is modified a few times and ultimately his explanation is that if one were to make a kal v'chomer with both blemished animals and ones born not through natural childbirth, one could reject that kal v'chomer as they both have a stringency that is not in a treifa as they have noticeable issues, whereas a treifa is not necessarily noticeable. The braita concluded that the source for a treifa not being able to be offered on the altar is derived from "from the cattle." However, two other verses also are used to exclude a treifa. Why are all three verses necessary? The Mishna rules that any meal offering that the kemitza is done by a non-kohen, onen, impure person, etc. (i.e. not in the proper manner), is disqualified. Ben Beteira disagrees and explains that if it was done with the left hand, one returns the kometz to the pile and redoes it with the right hand. If a kohen took the kemitza but there was something else in there like a pebble or frankincense, it is invalid as the kemitza must be a precise handful, no more and no less. The Gemara first questions the language of the Mishna – why does it list the mincha offering brought for a sin together separately from the others. The answer is that the Mishna is highlighting that even according to Rabbi Shimon who holds that a sinner's offering should not be glorious, it still needs to be done properly. Even though in Zevachim, the parallel Mishna relating to sacrifices does not single out the sin offering, the Gemara explains why there was no need there to explain it according to Rabbi Shimon, but there was a need here. Rav explains that any disqualification can be fixed by redoing it. At first, they question Rav's ruling in light of the rabbis' position in the Mishna, but then they explain that Rav holds like ben Beteira and is coming to explain that even though ben Beteira only mentioned the disqualification of the left hand in the Mishna, his ruling applies for all disqualifications. The Gemara raises a difficulty on this from tannaitic sources that show that this was clear even before Rav made his statement. To resolve the difficulty, they bring a different explanation – that Rav was pointing out that ben Beteira permits it to be redone even if the kometz was placed in a sanctified vessel, which disagrees with a tannaitic opinion that it can be fixed only if it wasn't yet placed in a sanctified vessel. According to others, Rav is coming to teach the exact opposite and to show that he agrees with the tannaitic opinion that it can only be fixed if it was not yet placed in the vessel.

Fluent Fiction - Hebrew: Wisdom and Friendship: A Lesson from Yerushalayim Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-01-12-08-38-20-he Story Transcript:He: בירושלים העתיקה, קרוב להר הבית, היה בית ספר לתורה.En: In the old city of Yerushalayim, near Har HaBayit, there was a Torah school.He: בית הספר היה בתוך מבנה מאבן, מלא בחמימות ממדורת האח ביום חורף קר.En: The school was housed in a stone building, filled with warmth from the fireplace on a cold winter's day.He: בספרייה קטנה, המגילות היו מסודרות על המדפים, וכל הלומדים באים לשם מתוך כבוד ושקידה.En: In a small library, the scrolls were arranged on the shelves, and all the students came there with respect and diligence.He: אליה היה תלמיד סקרן ושאפתן.En: Eliyah was a curious and ambitious student.He: הוא רצה להראות לרבו שמעון, המורה החכם והקפדן, שהוא מסוגל לזכור ולפרש קטע מורכב מהתורה.En: He wanted to show his teacher, Shimon, the wise and strict teacher, that he was capable of remembering and interpreting a complex passage from the Torah.He: אך לא פשוט היה לו.En: But it was not easy for him.He: מריאם, חברתו הטובה של אליה, הייתה לצידו, אבל היא הייתה ספקנית לגבי שאיפותיו הגבוהות.En: Miriam, Eliyah's good friend, was by his side, but she was skeptical about his high aspirations.He: פעם אחת, אחרי יום לימודים קל עבר, החליט אליה להישאר מאוחר בבית הספר.En: One time, after an easy day of learning, Eliyah decided to stay late at school.He: הוא פנה למריאם בבקשה לעזור לו להבין את המשמעות העמוקה של הקטע שדרש מהם שמעון.En: He turned to Miriam, asking her to help him understand the deeper meaning of the passage that Shimon required of them.He: מריאם הסכימה, והשניים ישבו יחדיו, בין המגילות העתיקות והצלילים של הלילה הירושלמי.En: Miriam agreed, and the two sat together, among the ancient scrolls and the sounds of the Yerushalayim night.He: לפתע הגיע יום המבחן.En: Suddenly, the day of the test arrived.He: שמעון עמד מול הכיתה ושאל את אליה לפרש את הדברים מהפסוק הנבחר.En: Shimon stood before the class and asked Eliyah to interpret the passage from the chosen verse.He: אליה עמד, נרגש מעט, ופתאום שכח חלק מהקטע.En: Eliyah stood, a bit excited, and suddenly forgot part of the passage.He: לרגע, הוא השתתק.En: For a moment, he was silent.He: עיניו נפגשו עם עיניה של מריאם.En: His eyes met those of Miriam.He: בחיוך קטן ולא מורגש, היא הזכירה לו בשקט את המילים הנכונות.En: With a small, barely noticeable smile, she quietly reminded him of the right words.He: אליה המשיך בביטחון והשלים את ההסבר.En: Eliyah continued confidently and completed the explanation.He: שמעון הנהן בראשו ברצינות, ואז חיוך קל עלה על פניו.En: Shimon nodded seriously, and then a slight smile appeared on his face.He: "מעשיך בולטים, אליה.En: "Your efforts stand out, Eliyah.He: ומריאם, עזרתך הוכיחה שווה לא פחות," אמר שמעון.En: And Miriam, your assistance proved equally valuable," said Shimon.He: הוא החמיא לאליה על מאמציו והדגיש את חשיבות שיתוף הפעולה.En: He praised Eliyah for his efforts and emphasized the importance of collaboration.He: לבסוף, למד אליה ששותפות ועזרה הדדית יכולים להוביל להצלחה.En: In the end, Eliyah learned that partnership and mutual help can lead to success.He: הבין הוא שאין תמיד צורך להיות לבד בדרכו להשגת מטרותיו.En: He realized that there is not always a need to be alone in his journey to achieve his goals.He: ירושלים הנחושתית, עם חומה עבה ואוויר קר, הפכה חמה יותר מבעד לחברות האמיתית.En: Yerushalayim, with its thick walls and cold air, became warmer through true friendship.He: והרושם באותו יום שינה בקרב כולם, כי גדול אדם כשהוא בחברה.En: And the impression of that day changed everyone, for a person is greater in the company of others. Vocabulary Words:aspiration: שאיפהcapable: מסוגלinterpret: לפרשambitious: שאפתןdiligence: שקידהcollaboration: שיתוף פעולהimpression: רושםscroll: מגילהancient: עתיקrequire: לדרושassistance: עזרהcapable: מסוגלcomplex: מורכבharmony: הרמוניהmutual: הדדיpassage: קטעrespect: כבודsilent: שותקskeptical: ספקניambition: שאיפהinterpretation: פירושcollaboration: שיתוף פעולהcurious: סקרןambition: שאיפהpartnership: שיתוף פעולהfireplace: מדורת האחancient: עתיקexplanation: הסברdetachment: ניתוקconfidence: ביטחוןBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Reuven, Shimon and Levi -- Three Stages in Our Relationship with HashemThis text-based class on Torah Or Parshas Vayechi, Maamar Yehuda Atah Yoducha Achecha, was said by the Alter Rebbe on Shabbbos Vayechi 5666, 1806, and presented by Rabbi YY Jacobson on Thursday, 12 Teves, 5786, January 1, 2025, Parshas Vayechi, at Bais Medrash Ohr Chaim in Monsey, NY.

Discover why the Torah's most controversial appointment reveals the secret to transforming your greatest weaknesses into powerful strengths. In Parshas Vayechi, Yaakov Avinu makes a shocking choice: he appoints Shimon—the same son he condemned for violence and anger—to teach the next generation of Jewish children. How could a warrior become a teacher?This episode explores a profound principle from Rav Yaakov Kamenetzky and Rav Yitzchak Zilberstein: the character traits we try to eliminate are often the exact strengths we need, just waiting for the right context. Through Torah commentary on middos (character development) and surprising Talmudic insights, learn why passion, intensity, and even stubbornness can transform from destructive forces into life-changing gifts.Featuring two unforgettable stories—a basketball player who found his purpose, and a Hatzalah member whose "flaw" of never giving up saved the life of his former teacher—this episode offers practical Jewish wisdom for personal growth and spiritual development. Perfect for anyone struggling with traits they wish they could change.For Torah students, parents, educators, and anyone seeking deeper understanding of how emunah (faith) and self-acceptance intersect with genuine character transformation. Weekly Torah portion insights you won't find anywhere else.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

If a man is betrayed by someone he trusted, the pain can be overwhelming. Imagine he is told about a great business opportunity, and with complete trust he invests most of his life savings. Later, he discovers that it was all a lie. He was cheated. The money is gone, with no way to recover it. Beyond the financial loss, the deeper pain sets in. How could such injustice take place? It seems as if the thieves live happily ever after, while the innocent, unassuming person is left to suffer for nothing. But we know this is never the full story. Hashem is always in charge. No one can take a single dollar from a person unless it was meant for him to lose it, and no one can keep a dollar unless it was meant for him to have it. Hashem is the perfect Judge. No one ever gets away with anything in this world. It may look like evil prospers, but that appearance itself is part of the test. Every single action a person does is accounted for. Nothing slips through the cracks. When Titus HaRasha stabbed the parochet at the time of the destruction of the Beit HaMikdash and blood appeared to flow from it, he believed he had overpowered Hashem. It looked like evil had triumphed. But in the end, Hashem sent the smallest creature—a gnat—to eat away at Titus's brain until he died. Justice was exact, measured, and unavoidable. The Mitzrim seemed to have their way with the Jewish people in Mitzrayim for generations. It appeared as if cruelty and oppression ruled unchecked. Yet when the time for retribution came, every Mitzri received exactly what he deserved. Even those who drowned in the Yam Suf did not all die the same way. Some sank like lead, some like stone, and some like straw. Each death was calibrated precisely according to what that person deserved. Hashem's justice is exact down to the smallest detail. Every single thing that happens to a person, every minute of the day, is calculated with perfect precision based on his deeds. It is almost never obvious that something is happening because of what a person did. We label events as "natural," but those who understand know there is nothing natural about life. Everything is Hashem. The Yerushalmi relates that one Leil Shabbat, Rabbi Chanina ben Dosa was eating his Shabbat seudah when suddenly his table collapsed. He did not ask if a screw was loose or if the wood had weakened. Instead, he asked his Rebbetzin what might have caused this spiritually. She then remembered that she had borrowed spices from a neighbor and forgot to take off ma'aser. Rabbi Chanina ben Dosa immediately did what was necessary according to halacha to rectify it, and the table fixed itself on the spot. He knew that even if there was a physical reason, that was never the true cause. The cause was always Hashem. When Yosef's brothers were treated harshly by the viceroy of Mitzrayim, they did not say, "Look at this antisemitism." They said, "We are guilty because of what we did to Yosef." They understood that a viceroy has no power of his own. It was Hashem giving them kaparah. And notice how exact that kaparah was. Shimon, who wanted Yosef killed, was the only brother taken to prison. Levi, who was next in suggesting harm, was the one who found his money in his sack and had to endure additional agony. Yehudah, who suggested selling Yosef, suffered the torment of thinking Binyamin would not return and that he would be held responsible. Every detail was measured. Hashem is exacting. It may take days, months, or even years, but everyone always gets exactly what he deserves. Sometimes events happen to correct something from a previous lifetime. We don't know the calculations, but we know they are perfect. Hashem arranges everything so we can fulfill our mission in this world and live eternally with true bliss. The Shomer Emunim teaches that when something happens that appears to be a kaparah, a person should tell Hashem that he accepts it fully and knows he deserves it. That avodah elevates a person tremendously and can spare him from additional yesurim. We never need to worry about what others do or whether they are getting away with anything. That is Hashem's department—and He is the most righteous and perfect Judge.

Rabbi Jacobson will discuss the following topics: What does the cold winter teach us?  Asarah B'Teves What is the significance of this day and what lessons does it teach us, especially facing our current challenges? Why does this fast day supersede Shabbos? Does this fast day commemorate other sad events that happened during these days? Why was translating the Torah into Greek considered a tragedy? And what about the passing of Ezra the Scribe?  May I vent and express my anger and frustration? After all the pain and anguish, I want to also voice my pride in the powerful response of the Jewish people Where does the expression “didan notzach” originate? What lessons do we learn from living with the times, with this week's Torah parsha? Why did Yaakov initially consider revealing when Moshiach would come? And then why was he prevented from doing so? If we include Menashe and Ephraim as tribes, why are their twelve tribes and not fourteen? What's the difference between Reuven and Shimon in our personal avodah? What exactly does hiskashrus to the Rebbe mean? Can it be imposed and done mechanically? Does it leave room for individuality? How does hiskashrus enhance life? Aftermath of the horrific Sydney massacre Hei Teves Vayechi Hiskashrus 

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

Today in History: The day the Apostle Shimon Kefa (Peter) bar Yonah was killed (according to Jewish tradition in Megillat Ta'anit, Orach Chaim 580). Christian traditions agree that Shimon was crucified in Rome during the time of Emperor Nero in 64 CE (3825). Yeshua had told him, “When you grow old, you will stretch out your hands and someone else will put your belt on you, and bring you where you do not want to go.' Now He said this, indicating by what kind of death he would glorify God” (John 21:18–19). Also the traditional day when Ezra the Scribe died.This week's portion is called VaYechi (He lived)TORAH PORTION: Genesis 48:10–16GOSPEL PORTION: Matthew 26:26–46What verse spoke to you most today and why?Did you learn something you need to do in your life?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

In this Parshas Vayigash Parsha Prevew shiur, we explore one of the most fundamental ideas in Judaism: our direct relationship with Hashem — without intermediaries, mediators, or go-betweens.The Torah opens Vayigash with the words “Vayigash eilav Yehuda” — Yehuda approaches Yosef directly. Drawing on a powerful teaching from the Kedushas Levi, we learn that when something truly matters, you don't speak through a translator. You go face to face.Judaism teaches that every Jew can approach Hashem directly. He is our Father, and prayer, teshuvah, and connection require no mediator.From there, we explore a fascinating and lesser-known chapter of history:The mysterious legend of Shimon Kippah (also known as St. Peter)Jewish sources that suggest he may have played a role in separating early Christianity from JudaismCensored passages of the Talmud that discuss Yeshu HaNotzriHow Christianity adopted elements from pagan culture, including the origins of December 25thThis shiur is about understanding Jewish belief, Jewish history, and what makes our relationship with Hashem uniquely direct and personal.

Bonus episode featuring Shimon Raskin, an entrepreneur in the college sponsorship and fraternity scene, and a Russian-speaking Jewish content creator with over 100,000 followers on TikTok. This is a real schmooze of an episode. Lighthearted, fun, and inspiring, Shimon and Margarita bond over their shared heritage. Follow Shimon on Instagram & TikTok @shimon_raskinSupport our work: buymeacoffee.com/peoplejewwannaknowWhat We Discuss: 00:00 Intro & Episode Agenda02:06 How Shimon went viral overnight05:32 Greeky - Is Greek life having a comeback? 10:04 How has Shimon's audience received his Jewish identity? 11:57 "I wish people would believe in themselves a little more" 13:20 On the Russian-English TikTok world 17:09 The key to people embracing their culture & roots 18:58 Does Shimon feel too Russian for the Americans and too American for the Russians? 23:11 How have Shimon's parents received his content career? 24:45 Lightning Round!27:43 Shimon's message to the Jewish people28:57 Closing Remarks & Guest Nomination

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 11 Gudz Road Lakewood NJ. For more info email: kih185miller@gmail.com

St. Simeon the Stylite was a fifth-century Syriac ascetic whose radical embodiment of askēsis redefined late antique Christian holiness in the Aramaic-speaking world; born in northern Syria, he pursued an extreme form of renunciation by living for decades atop a pillar (stylos), transforming vertical space into a theological symbol of mediation between heaven and earth, where bodily suffering became a liturgical language of repentance and intercession. Rooted in the Syriac tradition of ihidayuta (singleness of heart), Simeon's practice was not escapist withdrawal but a public, prophetic witness: from his column he preached, reconciled disputes, advised emperors, and drew pilgrims from across the oikoumene, illustrating how sanctity in the Syriac imagination united severity of discipline with pastoral authority. His life, preserved in early Syriac hagiography, reflects an incarnational theology in which the body itself becomes a text, inscribed with obedience, humility, and eschatological hope. To learn more about Syriac Early church fathers visit our website: www.twinsbiblicalacademy.com/academy 

In this powerful Land of Israel Fellowship episode, hosts Ari Abramowitz and Jeremy Gimpel along with guest Tehila Gimpel, explore a historic spiritual shift unfolding in Israel and across the world. This week's Torah portion of Vayishlach, the story of Jacob becoming Israel, reveals a living truth for our generation: we are no longer Jacob surviving in exile… we are Israel, standing in courage, clarity, and unshakable identity. From Jacob wrestling the angel, to Shimon and Levi refusing to surrender their sister's dignity, to the upheavals of our time, including the war after October 7th, this episode uncovers the deeper message Hashem is calling us to hear: transformation, identity, and the moral courage to stand for truth. We dive into Torah, Jewish destiny, the dangers of excessive pragmatism, and the eternal battle between fear and faith. This is not just commentary—it's a call to awaken the inner Israel within each of us. Listen now to understand the spiritual shift happening in our generation and why Hashem is calling us back to our deepest mission.

Hello everyone! I'm back with another quick mix before the year is over. I have to say there was a lot of good and bad this year. My Daughter was born and is healthy, but I'm loosing a family member too. So just send love to all your loved ones spend time with them introduce new members of the family. So raising a toddler is tough but amazing at the same time, but it cuts time in my hobbies so here is a mix I put together I did it in one take crazy cuz I'm buzzed had a few gumballheads. I hope you all enjoy smell you next year.   1) Bring Me Down - Numatix  2) Rumble - Sweetpea  3) Breathe (Ft. Aaliyah Esprit) - Zero T  4) Drippy Fresh (Genic Remix) - The Sauce  5) Moment - Paul T & Edward Oberon & Sydney Bryce  6) Tactics - Amoss & Minor Forms  7) What We Got - Vektah & Riya  8) One Day - Entita & Serpnt  9) Badness (Break Remix) - Zoro & Addicted  10) Slap It Down - Alibi & Carasel  11) Sharks VIP - Benny L & Shimon  12) Grindhouse - High Contrast  13) Thermionic - Dj Direkt  14) Let It Off - Risc & Dj Evol  15) Strike First - Risc 16) Sound Disease - Jaydan  17) Lose My Mind - Jaydan  18) Delusion - Parallel  19) Psycho - Parallel  20) CU There - Quentin Hiatus     

In Parshat Vayishlach, Yaakov embraces diplomacy eith Esav while Shimon and Levi choose confrontation with Shechem. What determines the difference? Rabbi Dunner explores the Torah's two models for responding to danger, and how these ancient principles illuminate Israel's dilemmas today — from the Abraham Accords to October 7th. When do we make peace, and when must we wage war?

This episode discusses the conversation between Yaakov and Shimon and Levi regarding Dinah.

Shimon and Levi went beyond the bounds to rescue their captive sister. It is a heroic sory and a moral dilemma all in one.

 Shimon Shkury, President and Founder of Ariel Property Advisors, provides an in-depth overview of New York City's office, development, and multifamily markets. This presentation, “Behind the Sales: What's Fueling Investment in NYC Real Estate?”, was delivered at the NYC Real Estate Expo on October 28, 2025, at the New York Marriott Marquis. Listen to the presentation on this podcast and click here to access the slides.

In this week's Parsha Review Podcast on Parshas Vayeitzei, Rabbi Aryeh Wolbe zooms in on one powerful verse from Yaakov's dream at Bethel: “Your offspring shall be like the dust of the earth… and you shall burst forth westward, eastward, northward, and southward.” At first glance it sounds like a promise of vast numbers and conquest, but the sages reveal the exact opposite: the key to Jewish success and blessing is being “like the dust of the earth” — radical humility.Rabbi Wolbe contrasts Jewish greatness with the arrogance of the nations: when Hashem elevated Avraham, Moshe, and David, each responded, “I am dust, I am nothing, I am a worm.” When power was given to Nimrod, Pharaoh, Nebuchadnezzar, and Hiram of Tyre, they immediately declared themselves gods. The Talmud teaches that Hashem loves the Jewish people precisely because we are “the fewest of all nations” and, even when blessed with greatness, we shrink ourselves in awe and gratitude.Leah's naming of her first four sons (Reuven, Shimon, Levi, Yehudah) all reflect the same theme: every blessing is met with deeper humility and thanks to Hashem rather than self-congratulation. Even Yaakov, after 24 uninterrupted years of Torah study and receiving the promise of the Land, wakes up exclaiming, “How awesome is this place!” — not “Look what I earned.”The message is clear and counter-cultural: the moment we take personal credit for our accomplishments, the blessings stop growing. Only when we genuinely feel “I am nothing without Hashem; everything is an undeserved gift” do the gates of heaven open wider and the promise of “u'faratzta” (you shall burst forth in all directions) become reality. True Jewish greatness is achieved by choosing to remain small._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on November 28, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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, #Parsha, #Genesis, #Humility, #Leadership, #Abraham, #Moses, #Aaron, #David, #Ramban, #Gratitude, #Success, #Humble, #Wealth, #Intelligence, #Blessings, #Solomon, #PersonalGrowth ★ Support this podcast ★

In this week's Parsha Review Podcast on Parshas Vayeitzei, Rabbi Aryeh Wolbe zooms in on one powerful verse from Yaakov's dream at Bethel: “Your offspring shall be like the dust of the earth… and you shall burst forth westward, eastward, northward, and southward.” At first glance it sounds like a promise of vast numbers and conquest, but the sages reveal the exact opposite: the key to Jewish success and blessing is being “like the dust of the earth” — radical humility.Rabbi Wolbe contrasts Jewish greatness with the arrogance of the nations: when Hashem elevated Avraham, Moshe, and David, each responded, “I am dust, I am nothing, I am a worm.” When power was given to Nimrod, Pharaoh, Nebuchadnezzar, and Hiram of Tyre, they immediately declared themselves gods. The Talmud teaches that Hashem loves the Jewish people precisely because we are “the fewest of all nations” and, even when blessed with greatness, we shrink ourselves in awe and gratitude.Leah's naming of her first four sons (Reuven, Shimon, Levi, Yehudah) all reflect the same theme: every blessing is met with deeper humility and thanks to Hashem rather than self-congratulation. Even Yaakov, after 24 uninterrupted years of Torah study and receiving the promise of the Land, wakes up exclaiming, “How awesome is this place!” — not “Look what I earned.”The message is clear and counter-cultural: the moment we take personal credit for our accomplishments, the blessings stop growing. Only when we genuinely feel “I am nothing without Hashem; everything is an undeserved gift” do the gates of heaven open wider and the promise of “u'faratzta” (you shall burst forth in all directions) become reality. True Jewish greatness is achieved by choosing to remain small._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on November 25, 2025, in Houston, Texas.Released as Podcast on November 28, 2025_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@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, #Parsha, #Genesis, #Humility, #Leadership, #Abraham, #Moses, #Aaron, #David, #Ramban, #Gratitude, #Success, #Humble, #Wealth, #Intelligence, #Blessings, #Solomon, #PersonalGrowth ★ Support this podcast ★

Everyone wants to feel secure and protected from the troubles and difficulties of life. Everyone wants success, heavenly assistance, abundant livelihood, good health, shalom bayit , nachat from their children, and a peaceful, happy life. People search far and wide for segulot that will bring them these blessings. But if we understood how many treasures lie within our mitzvot, we would never need to look elsewhere. Take, for example, the wondrous mitzvah of Birkat HaMazon. Chazal say that if a person accustoms himself to recite Birkat HaMazon properly, all the blessings and goodness in the world will come upon him. There was a man in Yerushalayim named Rabbi Shimon, who would say Birkat HaMazon with such feeling, passion, and kavanah that on Sukkot, neighbors would come to his sukkah just to watch him say it. When people asked him how he became so enthusiastic about this mitzvah, he shared the following story: When he was eleven years old, Rav Meir Shapiro—the founder of Yeshivat Chachmei Lublin and creator of Daf Yomi—came to his school to test the boys. After being impressed with their learning, Rav Meir Shapiro told them that he wanted to give them a gift that would help them throughout their entire lives. He opened the Shulchan Aruch to Siman 185 and read the words of the Ba'er Heitev. The Ba'er Heitev asks: Why is there no "Phe Sofit" anywhere in Birkat HaMazon? He answers: because anyone who recites Birkat HaMazon with kavanah will never experience what appears to be the " af "—the anger of Hashem—and his livelihood will always be given to him with honor and abundance. He then added: those who are very careful in this mitzvah should always say Birkat HaMazon from a siddur. The young Shimon accepted upon himself that moment to recite every word of Birkat HaMazon with deep kavanah . When the other children ran out to recess after lunch, he stayed behind, saying it word by word. Eventually he became known as "the Birkat HaMazon boy." When the Holocaust broke out, he was miraculously protected. Not one day passed in which he didn't have enough food—he worked in the kitchen, where he had access to anything he needed. In those very difficult times, he maintained his love and devotion to Birkat HaMazon. Birkat HaMazon was truly his key to success in life. The Maharsha writes that when a person says Birkat HaMazon the right way, the blessings ascend to Shamayim and advocate before Hashem to send him abundance in parnassah . The Zohar HaKadosh writes that there are prosecuting angels created from a person's sins, arguing against giving him easy livelihood. But the merit of Birkat HaMazon with kavanah overpowers them and brings the person parnassah . A man struggling with livelihood once went to Rav Yosef Chaim Sonnenfeld for advice. The Rav told him to recite Birkat HaMazon from a siddur, slowly and with intention. The man said, "I've already started doing that, but I haven't seen any change." Rav Sonnenfeld replied, "Continue doing it. The blessing will come." Not long afterward, the man experienced a dramatic salvation and received abundant parnassah . The Seder HaYom writes that when a person truly takes to heart the words he is saying when reciting berachot , those words pierce through all the heavens until they reach the Kisei HaKavod . Hashem takes those sincere praises, crowns Himself with them, and derives tremendous joy from them. In return, He opens His hands and satiates the person with abundant blessings. The Aruch HaShulchan writes that the proper way to recite Birkat HaMazon is slowly, word by word, like counting the most precious jewels. Just as a person eats with enthusiasm, he should say Birkst HaMazon with equal enthusiasm and gratitude. He should recite the words out loud, with joy. A man told me that when he learned about the power of Birkat HaMazon, he deliberately decided to eat bread at lunch just so he could say it. The first day, he opened a Hebrew–English siddur and took almost twenty minutes to say Birkat HaMazon. He refused to go on to the next word until he fully understood what he was saying. He did the same the next day. One hour later, two people who owed him money for a long time both called—one after the other—to say they were finally going to pay him. Birkat HaMazon has many more incredible segulot . With Hashem's help, we will continue discussing them tomorrow.

It goes without saying that War is Peace, especially when the President of Peace continually threatens war or supports the same indirectly: from Gaza to Venezuela and now Nigeria. The President posted this threat to Nigeria over the Halloween weekend: “If the Nigerian Government continues to allow the killing of Christians, the U.S.A. will immediately stop all aid and assistance to Nigeria, and may very well go into that now disgraced country, ‘guns-a-blazing,' to completely wipe out the Islamic Terrorists who are committing these horrible atrocities. I am hereby instructing our Department of War to prepare for possible action. If we attack, it will be fast, vicious, and sweet, just like the terrorist thugs attack our CHERISHED Christians!” In response, US Secretary of Defense Pete Hegseth responded: “Yes sir… The killing of innocent Christians in Nigeria — and anywhere — must end immediately. The Department of War is preparing for action. Either the Nigerian Government protects Christians, or we will kill the Islamic Terrorists who are committing these horrible atrocities.”https://edition.cnn.com/2025/11/01/politics/trump-pentagon-nigeria-action According to a 2024 report from “The Observatory for Religious Freedom in Africa,” there have been 11,000 incidents of extreme violence from October 2019 through September of 2023. The violence left 55,910 people dead in 9,970 deadly attacks — as well as 21,621 people abducted in 2,705 attacks. The total number includes civilian deaths, terror group deaths, and Nigerian Armed Forces deaths. Of the total deaths, 30,880 were civilians. Of the civilians, at least 16,769 Christians were killed, 6,235 Muslims were killed and 154 adherents of traditional African religions were killed. The religions of 7,722 victims are unknown. The report says further: “The ratio of Christians to Muslims killed rises significantly when the religious composition of the states is taken into consideration. Looking at the overall numbers, the ratio of Christians to Muslims killed was 2.7:1; the ratio of Christians to Muslims abducted was 1.4:1. However, when taking into account the relative sizes of the Christian and Muslim populations within the different states, the ratio of Christians to Muslims killed increases to 6.5:1, and the ratio of Christians to Muslims abducted to 5.1:1.” “Fulani Ethnic Militia are targeting Christian populations, while Muslims also suffer severely at their hands,” the Rev. Gideon Para-Mallam, another analyst for The Observatory of Religious Freedom in Africa, said in a statement. https://ewtn.co.uk/article-56000-killed-in-nigerias-ethnic-and-religious-violence-christians-disproportionately-affected/ https://orfa.africa/wp/wp-content/uploads/2024/08/26082024-ORFA-4-YEARS-REPORT.pdf Sure, Christians are being targeted, but so are Muslims. But in both cases, religion is not the driving factor behind the attacks and killings in Nigeria. Just as many Christians are killed in Nigeria over farmland, Israeli settler have been slaughtering Palestinian farmers, with no mention of their religion made in the news, for over half a century. A recent AP article confirmed with video evidence that Israeli terrorists beat farmers during the recent olive harvest in the West Bank. https://apnews.com/article/israel-settlers-west-bank-attack-annexation-1e9cbd6af6ea502fbfca5d9ffe949b0bFather Bashar Fawadleh, parish priest of the Church of Christ the Redeemer in Taybeh, told ACI MENA: “The town, which the Gospel of John (11:54) refers to as ‘Ephraim' — the place Jesus withdrew to before his passion — is no longer safe for its people today… We do not live in peace but in daily fear and siege.” https://www.catholicnewsagency.com/amp/news/265035/priest-warns-christian-town-of-taybe-in-holy-land-no-longer-safe-amid-settler-attacksIn July 2025 Israeli Prime Minister Benjamin Netanyahu said his country "deeply regrets that a stray ammunition" hit Gaza's only Catholic Church. A few weeks before Israeli forces assaulted Christians in Jerusalem on holy Saturday at the Church of the Holy Sepulcher.https://www.bbc.com/news/articles/cy8ge7vllw9o.amp https://www.newarab.com/news/israeli-forces-assault-christians-jerusalem-holy-saturdayIn 2024, Israel bombed a Catholic Church in Lebanon, Saint George's, destroying the offices of the parish and the residence of the local priest. They even slaughtered the rescue team.https://zenit.org/2024/10/11/israel-bombs-catholic-church-in-lebanon-and-attacks-un-blue-helmets/#google_vignetteIsrael has repeatedly bombarded Christian towns in Lebanon, specifically targeting Christian homes.  In 2024 they blew up the historic Shrine of Shimon, or the Shrine of Saint Peter. https://www.newarab.com/news/israeli-forces-blow-shrine-shimon-south-lebanonIsrael has likewise been working to create sectarian divisions while carrying out sabotage operations or assassinations aimed at triggering internal conflicts in Lebanon. https://www.aljazeera.com/amp/gallery/2024/10/15/israel-kills-at-least-21-in-strike-on-christian-town-in-north-lebanonAfter regime change in Syria, a country that allowed religions to coexist relatively peacefully, the new Israel and US backed Islamic radical government began targeting Christians. In June 2025 60 people were injured in the attack at the Greek Orthodox Church of the Prophet Elias, in an eastern Damascus suburb. The violence has gotten so bad that Christians believe they will be the target of genocide in Syria now. https://www.bbc.com/news/articles/c79q8p8qx1do.ampThe only thing worse than double standards and hypocrisy is a willingness to use oppressed minorities as political fodder. Democrats do this with blacks and gays, Conservatives do this with Jews and Christians. The only thing sicker than that is motivation for a holy war. To ignore the Israeli targeting of Christians, which has only intensified, and instead to focus on what is happening in Nigeria is disingenuous and repulsive.https://www.middleeastmonitor.com/20250819-the-zionist-project-a-danger-for-lebanon-and-its-christians/?ampPete Hegseth, tattooed with the Jerusalem cross, has all but made it official policy at the pentagon that his Christian warrior ethos will go to war with Islam wherever it can. It appears one of the first battles of this new holy war is set for Nigeria. Meanwhile, Nick Fuentes has called for a universal Catholic theocracy, not too dissimilar from Curtis Yarvin's, the guy who gives JD Vance his political philosophies, techno-monarchy.  https://divinity.uchicago.edu/sightings/articles/when-christ-and-trump-are-kingshttps://www.aiu.edu/blog/the-new-monarchy-the-neo-totalitarian-proposals-of-curtis-yarvin/It's understandable why some cling to extremist religious views when they have otherwise been assaulted with atheistic anti-humanism. The self-correction is also a manual over-compensation. Christians have gone from criticizing the Obama administration's targeting of their identity, claiming First Amendment rights, to calling for the banning of Islam and deportation of all Muslims. That sickness has now grown to include Hinduism too, and even other Christian denominations according to Nick. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.https://www.spreaker.com/podcast/tst-radio--5328407https://thesecretteachings.info/donate-subscribe/https://x.com/TST___Radio https://www.facebook.com/thesecretteachingshttp://tstradio.info/https://buymeacoffee.com/ryangableBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.

It goes without saying that War is Peace, especially when the President of Peace continually threatens war or supports the same indirectly: from Gaza to Venezuela and now Nigeria. The President posted this threat to Nigeria over the Halloween weekend: “If the Nigerian Government continues to allow the killing of Christians, the U.S.A. will immediately stop all aid and assistance to Nigeria, and may very well go into that now disgraced country, ‘guns-a-blazing,' to completely wipe out the Islamic Terrorists who are committing these horrible atrocities. I am hereby instructing our Department of War to prepare for possible action. If we attack, it will be fast, vicious, and sweet, just like the terrorist thugs attack our CHERISHED Christians!” In response, US Secretary of Defense Pete Hegseth responded: “Yes sir… The killing of innocent Christians in Nigeria — and anywhere — must end immediately. The Department of War is preparing for action. Either the Nigerian Government protects Christians, or we will kill the Islamic Terrorists who are committing these horrible atrocities.”https://edition.cnn.com/2025/11/01/politics/trump-pentagon-nigeria-action According to a 2024 report from “The Observatory for Religious Freedom in Africa,” there have been 11,000 incidents of extreme violence from October 2019 through September of 2023. The violence left 55,910 people dead in 9,970 deadly attacks — as well as 21,621 people abducted in 2,705 attacks. The total number includes civilian deaths, terror group deaths, and Nigerian Armed Forces deaths. Of the total deaths, 30,880 were civilians. Of the civilians, at least 16,769 Christians were killed, 6,235 Muslims were killed and 154 adherents of traditional African religions were killed. The religions of 7,722 victims are unknown. The report says further: “The ratio of Christians to Muslims killed rises significantly when the religious composition of the states is taken into consideration. Looking at the overall numbers, the ratio of Christians to Muslims killed was 2.7:1; the ratio of Christians to Muslims abducted was 1.4:1. However, when taking into account the relative sizes of the Christian and Muslim populations within the different states, the ratio of Christians to Muslims killed increases to 6.5:1, and the ratio of Christians to Muslims abducted to 5.1:1.” “Fulani Ethnic Militia are targeting Christian populations, while Muslims also suffer severely at their hands,” the Rev. Gideon Para-Mallam, another analyst for The Observatory of Religious Freedom in Africa, said in a statement. https://ewtn.co.uk/article-56000-killed-in-nigerias-ethnic-and-religious-violence-christians-disproportionately-affected/ https://orfa.africa/wp/wp-content/uploads/2024/08/26082024-ORFA-4-YEARS-REPORT.pdf Sure, Christians are being targeted, but so are Muslims. But in both cases, religion is not the driving factor behind the attacks and killings in Nigeria. Just as many Christians are killed in Nigeria over farmland, Israeli settler have been slaughtering Palestinian farmers, with no mention of their religion made in the news, for over half a century. A recent AP article confirmed with video evidence that Israeli terrorists beat farmers during the recent olive harvest in the West Bank. https://apnews.com/article/israel-settlers-west-bank-attack-annexation-1e9cbd6af6ea502fbfca5d9ffe949b0bFather Bashar Fawadleh, parish priest of the Church of Christ the Redeemer in Taybeh, told ACI MENA: “The town, which the Gospel of John (11:54) refers to as ‘Ephraim' — the place Jesus withdrew to before his passion — is no longer safe for its people today… We do not live in peace but in daily fear and siege.” https://www.catholicnewsagency.com/amp/news/265035/priest-warns-christian-town-of-taybe-in-holy-land-no-longer-safe-amid-settler-attacksIn July 2025 Israeli Prime Minister Benjamin Netanyahu said his country "deeply regrets that a stray ammunition" hit Gaza's only Catholic Church. A few weeks before Israeli forces assaulted Christians in Jerusalem on holy Saturday at the Church of the Holy Sepulcher.https://www.bbc.com/news/articles/cy8ge7vllw9o.amp https://www.newarab.com/news/israeli-forces-assault-christians-jerusalem-holy-saturdayIn 2024, Israel bombed a Catholic Church in Lebanon, Saint George's, destroying the offices of the parish and the residence of the local priest. They even slaughtered the rescue team.https://zenit.org/2024/10/11/israel-bombs-catholic-church-in-lebanon-and-attacks-un-blue-helmets/#google_vignetteIsrael has repeatedly bombarded Christian towns in Lebanon, specifically targeting Christian homes.  In 2024 they blew up the historic Shrine of Shimon, or the Shrine of Saint Peter. https://www.newarab.com/news/israeli-forces-blow-shrine-shimon-south-lebanonIsrael has likewise been working to create sectarian divisions while carrying out sabotage operations or assassinations aimed at triggering internal conflicts in Lebanon. https://www.aljazeera.com/amp/gallery/2024/10/15/israel-kills-at-least-21-in-strike-on-christian-town-in-north-lebanonAfter regime change in Syria, a country that allowed religions to coexist relatively peacefully, the new Israel and US backed Islamic radical government began targeting Christians. In June 2025 60 people were injured in the attack at the Greek Orthodox Church of the Prophet Elias, in an eastern Damascus suburb. The violence has gotten so bad that Christians believe they will be the target of genocide in Syria now. https://www.bbc.com/news/articles/c79q8p8qx1do.ampThe only thing worse than double standards and hypocrisy is a willingness to use oppressed minorities as political fodder. Democrats do this with blacks and gays, Conservatives do this with Jews and Christians. The only thing sicker than that is motivation for a holy war. To ignore the Israeli targeting of Christians, which has only intensified, and instead to focus on what is happening in Nigeria is disingenuous and repulsive.https://www.middleeastmonitor.com/20250819-the-zionist-project-a-danger-for-lebanon-and-its-christians/?ampPete Hegseth, tattooed with the Jerusalem cross, has all but made it official policy at the pentagon that his Christian warrior ethos will go to war with Islam wherever it can. It appears one of the first battles of this new holy war is set for Nigeria. Meanwhile, Nick Fuentes has called for a universal Catholic theocracy, not too dissimilar from Curtis Yarvin's, the guy who gives JD Vance his political philosophies, techno-monarchy.  https://divinity.uchicago.edu/sightings/articles/when-christ-and-trump-are-kingshttps://www.aiu.edu/blog/the-new-monarchy-the-neo-totalitarian-proposals-of-curtis-yarvin/It's understandable why some cling to extremist religious views when they have otherwise been assaulted with atheistic anti-humanism. The self-correction is also a manual over-compensation. Christians have gone from criticizing the Obama administration's targeting of their identity, claiming First Amendment rights, to calling for the banning of Islam and deportation of all Muslims. That sickness has now grown to include Hinduism too, and even other Christian denominations according to Nick. *The is the FREE archive, which includes advertisements. If you want an ad-free experience, you can subscribe below underneath the show description.https://www.spreaker.com/podcast/tst-radio--5328407https://thesecretteachings.info/donate-subscribe/https://x.com/TST___Radio https://www.facebook.com/thesecretteachingshttp://tstradio.info/https://buymeacoffee.com/ryangableBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-secret-teachings--5328407/support.