Podcasts about shlomo carlebach

Noah Solomon and Grammy Award winner C Lanzbom first met in Israel in a little village called Modii'm (founded by the late Shlomo Carlebach) in the early 90's where they both were living at the time. After performing around Israel for a few years with their own band and accompanying Rabbi Shlomo Carlebach, they moved to NYC where they formed the group Inasense; later becoming Soulfarm. The band quickly gained a strong and loyal following due to their exciting live shows and extensive touring schedule. Noah & C have been also tour as a Duo. They have been bringing out a more acoustic and intimate vibe to audiences across the Globe. Their sound is a unique melting pot of Middle-Eastern, Celtic, Blues and Folk music. Their heartfelt melodies, compelling lyrics, and high-energy shows move audiences throughout the US, Europe and Australia. Some of the people they have shared the stage with include, Shawn Colvin, Bruce Hornsby, Perry Farrel, The Wailers. As well as many others. -- Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels: Facebook: @Shlomobuxbaum Instagram: @shlomobuxbaum YouTube: @levexperience Order Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ - ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

Nachum Segal presents the latest news from Israel, Rabbi Dovid Goldwasser with Morning Chizuk and the timeless stories of Reb Shlomo Carlebach for the 10th of Av as we prepare to transition back to regular music format.

Talkline With Zev Brenner with Alan Dershowitz on his call to halt donations to Cardozo Law School and perhaps be divested from Yeshiva University. In this far ranging interview he discusses a scenario where he would defend Pro Bono, Hamas leader Yahya Sinwar and talks about defending Shlomo Carlebach.

Talkline With Zev Brenner with Alan Dershowitz on his call to halt donations to Yeshiva University's Cardozo Law School and perhaps be divested from Yeshiva University. In this far ranging interview he discusses a scenario where he would defend Pro Bono, Hamas leader Yahya Sinwar and talks about defending Shlomo Carlebach. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

“The Jewish people don't really give up. They're fighters. … a vision of peace, and a vision of hope, and of empathy. I really, truly believe that that is at the core of who we are. And that is what we are actually fighting for.” Matisyahu's recent show in Chicago was canceled due to the threat of anti-Israel protests. The Jewish American singer's music has evolved alongside his Jewish identity. But one thing has always been clear: He believes in Israel's right to exist. Because of that, he has faced protests at almost every show on his current national tour, and some have even been canceled. Hear from Matisyahu on his musical and religious journey, especially since October 7, and what makes him Jewish and proud. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC.  Episode Lineup:  (0:40) Matisyahu Show Notes: Song Credits, all by Matisyahu: One Day  Jerusalem Fireproof Listen – People of the Pod on the Israel-Hamas War: Unheard, Until Now: How Israeli Women Are Powering Israel's Resilience 152 Days Later: What the Mother of Hostage Edan Alexander Wants the World to Know What It's Like to Be Jewish at Harvard Among Antisemites and Hamas Supporters When Antisemites Target Local Businesses: How Communities Are Uniting in Response Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts. Transcript of Interview with Matisyahu: Manya Brachear Pashman:   Matisyahu is a Jewish American reggae singer, rapper and beatboxer, whose musical style and genre have evolved alongside how he practices and expresses his Jewish identity. But one thing has always been clear. He believes in Israel's right to exist, and he has expressed that repeatedly since the October 7 Hamas terror attack on Israel.  Since then, he has performed in Jerusalem and Tel Aviv. He has performed for the families of hostages and for students at Columbia University as a show of solidarity for those who have faced a torrent of antisemitism there. But there are places where he has not performed, including Santa Fe, New Mexico, Tucson, Arizona and Chicago, but not for lack of trying.  Those shows were canceled by the venue's because of the threat of protests. Matisyahu is with us now to discuss these cancellations and what's behind them. Matis, welcome to People of the Pod. Matisyahu:   Hello, People of the Pod. Manya Brachear Pashman:   So first of all, I want to introduce you to those in our audience who might not be familiar with your music. And we'll start with the anthem that I associate most with you. And that is One Day. Can you tell us a little bit about how that song came about–when and why? Matisyahu:   Well, that song was written in around 2010, I want to say or nine, maybe 2008 or nine. And I was working on my second studio album. It's called Light. And we had turned in the album and the new record executives didn't feel like we had any hits on the album. The album had been based on this story of Reb Nachman of Breslov called The Seven Beggars. And it was a bit of a concept album.  So I went to LA and I worked with a couple of writers and tried to write a hit song. And that's what we came up with was One Day, and that song got used in the Olympics in 2010, Winter Olympics on the NBC commercials. So that's kind of what propelled that song into popularity. Manya Brachear Pashman:   Popular, yes. But what does One Day mean to you? Matisyahu:   A lot of my music is very positive and very much connected to this vision of a Messianic future of peace. You know, at the time, I was very religious. And in my particular group, Chabad Hasidism, the idea of a Messiah was very prevalent in the philosophy.  I was living in a space of a vision of a future where the wolf lies down with the lamb and people turn their weapons into plowshares. And that was the thing that I was praying for and trying to envision daily. And so that was the main message of that song at the time.  Manya Brachear Pashman:   It is certainly something we've always needed, especially now.  You grew up in White Plains, NY, in the Reconstructionist tradition, I believe. You found your way to Chabad. Can you talk a little bit about where you are in your spiritual journey now, these days. Matisyahu:   I went through a very, very intense relationship with Orthodox Judaism, Chassidus. I started from a home, from a Reconstructionist background, so not Chassidus, for anyone who doesn't know these terms. More of a reform kind of background. And I went to Israel when I was 16, on a Conservative trip where I spent three months there, which had a profound effect on me.  And then when I was in college, about 21, 20 years old or so, is when I started really exploring the more Orthodox side of Judaism, and started out with the Carlebach shul, on the Upper West Side, and his music and reading books about Shlomo Carlebach, and the type of person he was and what type of work he was doing. And then from there, I pretty much jumped into Chabad, and moved to Crown Heights and lived in the yeshiva there on Eastern Parkway for a couple of years. And all of that, sort of prior to Matisyahu the singer coming out.  And then I spent many years, within 10 years or so, sort of exploring Chabad and then Breslov and different types of Hasidism. Different types of Chassidus within that realm.  And I guess at some point, it started to feel a little bit, not constructive for me to be there and felt more claustrophobic. And I felt that I was not really connecting so much anymore with a lot of the ideas and a lot of the rules. And so I started to just kind of live more of like a normal life, I guess, or a non-religious life.  And I'm still doing my music and making my music and writing from a place of deep Jewish yearning, empathy, and hope, you know, and using lots of the canon of the Old Testament still, to use as metaphors in my lyric, writing, and stuff like that.  But more focused on more of a humanistic kind of approach to the world, less concerned with my religion, or God, or being Jewish and more concerned with, you know, writing about being a father or a husband, or dealing with addiction, or dealing with loneliness, or dealing with different ups and downs of life. So that for me was a process going through that over the last maybe 15 years or so.  And then after October 7, you know, I mean, I've had some issues before, in 2015, with the BDS. I was thrown off of a festival. And so there again, I felt a very strong sense of Jewish pride when that happened. And especially like, when I went to Israel, after that had happened, I felt this sort of new connection with Israelis in the sense that a lot of them, writers, singers, actors, whoever, get shut down when they go overseas to try to perform. And so I felt like I had a strong connection with them and understanding of what some of them go through. And I guess that only reinforced my connection with Israel.  Then after October 7 happened, it's been this very, very strong pull back towards feeling very Jewish and feeling like that is the center and the core of who I am, and especially right now, that's what feels the most powerful and authentic to me. Manya Brachear Pashman:   So you have been to Israel since October 7, performing for soldiers on bases, hospitals, visiting some of the kibbutzim targeted by Hamas, the Nova festival site. Did it scare you to walk those sites? Can you share how you felt or what you took away from that experience? Matisyahu:   I don't know that I was scared when I was there. I was obviously touched profoundly by the stories that I heard and what I saw firsthand, so it was more of a feeling of just destruction. And then just seeing these incredible human beings that had just survived and are just the most amazing people.  And then there was this feeling of hope and this feeling of wow, look how these people come together and how I'm a part of that, and that became a really strong place for me in terms of finding hope for my tour and going out into America. And dealing with cancellations and protesters and stuff like that.  So I really wanted to try to grab that feeling that I had when I was in Israel and sort of bottle it up and take it with me and sort of get drunk on it at my shows with everybody and make everyone feel like there's a place where they can feel comfortable to be Jewish, and they can feel okay with being a supporter of Israel. Manya Brachear Pashman:   Do you feel that your colleagues in the music industry understand that and understand where you're coming from?  Matisyahu:   Well, some people seem to silently understand it, and I'll get some texts and stuff from some people here and there. But no, I don't think people do. I think there's really for the most part, as you see, the mainstream art world and music world either doesn't know where they sit, or they're not supporters of Israel. Manya Brachear Pashman:   Do you think if they went to Israel, they would have a different perspective on that, that it would shift that mindset? Matisyahu:   Absolutely. I mean, any person like, in my band, who's ever come to Israel, been with me, who's not Jewish, or is Jewish, but has had no connection, like didn't have parents or grandparents that taught them about Israel. Or didn't have that experience of going to Israel, like I did when I was 16. I think anyone who goes to Israel feels a connection to this, and especially, especially now, you know, there's no way to deny it. I don't think. Manya Brachear Pashman:   So, is it important for Jewish celebrities in particular, or influencers, to speak out about the violence on October 7? Matisyahu:   See, I think it's important, because it's important to me, you know. But what I've learned is, there's no point in getting angry at people thinking that it should be important to them, if it's not important to them. And if they're not speaking out, and it's because of fear, then the fear is larger than how important it is to them.  And everyone has to deal with their own stuff, you know, but to me, it seems that the fact that there's such a lack of people speaking out is a symptom of a sickness that the Jewish people may have been carrying, that just seemed dormant for some time, which is that somehow that it wasn't important to to a lot of American Jews. So for me, it was just like, tapping into what is the feeling after October 7, and it was immediate, and it was in my bones and in the depth of the core of my being. And I feel very blessed that, on my journey in life, I was able to connect that deeply, to being Jewish, and to Israel, and realizing how those things are connected. And I went on a journey, like I didn't come necessarily from a place where that was instilled into me, you know, to some extent, it was, you know, but I went on my own journey, and I spent a lot of time you know, sifting through all of that and figuring those things out for myself. And so I feel blessed to be in the position that I'm in where I know kind of who I am and what I believe, and people can take strength from that. Manya Brachear Pashman:   So I lived in Chicago for 15 years so I'm very familiar with the House of Blues as a venue. I loved going to see shows there and was heartbroken to hear that The House of Blues canceled your recently scheduled show. I understand that they paid the contractual penalty, you're going to donate that to an organization that advocates for the return of Israeli hostages held by Hamas. But can you tell us a little bit about the conversations you had with them, or with Chicago police or anyone else prior to the cancellation, and what explanations were given? Matisyahu:   Well, I'll go into it a little bit. I mean, there's still some confusion as to exactly what happened. But I essentially got a call from someone high up at Live Nation saying that the show needed to be canceled because of a lack of police force. And then with a friend of mine, David Draiman, who's the lead singer for a band Disturb also from Chicago with a lot of his close friends, we were able to explore that. And it seemed as though the police department was aware there was going to be a protest, but that they were not concerned.  So then it became a mystery as to where's the concern coming from really, which then led us to this whole Alderman thing, and then we thought it might have been this one. But now then, you know, turns out maybe it was other Alderman that were putting pressure on the police force or on Live Nation. And so there's, there's some mystery and honestly, as much as it is important to find out where this is coming from. And so how we can try to stop it. It has not been my main focus in this past week. This past week, I was out on tour, I played four shows, there were protesters at all of them, except one, Salisbury, Massachusetts. And all four shows went on, and they all sold out. And they were all really powerful. So what happened in Chicago was pretty devastating for us. Because, you know, it's scary to think that people are making choices and being able to shut down huge organizations, and creative expression and artistic freedom. So it was devastating. But, you know, we bounced right back and jumped right back into tour. I got another big week of shows this week.  So that's basically all I know, to tell you the truth. And while I would love to point the finger and say it was this person or that person, what I'm learning is, as things start getting uncovered, you know, it's hard to know, I'm not an investigative reporter, but I'm sure that like, it's tricky finding out what the real story is a full time job probably. Manya Brachear Pashman:   Were there similarly mysterious circumstances surrounding Tucson and Santa Fe?  Matisyahu:   No, that was less mysterious. And in those cases, it was a little more clear as to what was going on. In Santa Fe, it was literally staff members that didn't want to come to the show. And for whatever reason, let the venue know at the last minute. There may have been someone at the venue behind that, we don't really know. And then in Arizona, it was, seemed like it was more from the promoter, or the buyer of the show where people were putting pressure on her to cancel the show.  Manya Brachear Pashman:   I asked you a bit ago, if it was important for Jewish celebrities or influencers to speak out about October 7 violence? I'll ask you instead, is it important for them to speak out about this kind of cancellation or censorship or limitation on creative expression?  Matisyahu:   I think so. You know, because it's like that old story, they came for, they came from me and these people, and I didn't say anything, they came for these people. And then they came from me. I mean, that's what we see out here. You know, that's what that's what artistic expression, creativity is about, it's about being able to express your views and your ideas through music. It's peaceful, you know. So, it's unfortunate. It's what we have to deal with.  There are people that realize how important it is. And those people like David are really  trying to help and trying to be outspoken and there are a lot of Jews out there that understand how important this is. I'm feeling support from most people, but not enough. For sure. Manya Brachear Pashman:   Speaking of creative expression, I am curious whether October 7 has influenced any of your musical creation, songwriting, how has that influenced the creative process for you?  Matisyahu:   One way, I have a song that's coming out it's called Ascent, and I wrote it before October 7, but after the Kanye antisemitic lash out and it's about antisemitism. So while I was in Israel, we shot the video at the site of the Nova festival and in some of the kibbutzim and with some of the survivors, so that is like one very obvious way in which I was influenced. And that video kind of takes footage from the Holocaust and World War Two and intermixes it with October 7 footage as well.  And then in terms of my own music, last year, I recorded about 40 songs, and started releasing them with this EP. But I kind of like right when all this began, right as I was starting touring, so it's sort of, for me a different creative hat, like a bit of a different place than writing. So I'm not writing new material, but I'm performing the new songs along with old songs.  And what I'm finding creatively is that a lot of the lyrics and a lot of the themes, even though over the years, some of them have been personal, they all kind of connect and tie into the greater story of the Jewish people, and the obstacles that we face. And our survival.  Manya Brachear Pashman:   That's one of the reasons why I brought up One Day, is I loved the song back when it came out. But it does take on a whole new meaning when you listen to it today. It's very powerful.  This is not the first time that your shows had been canceled due to anti Israel sentiments, I believe it was in 2015, there was a music festival in Spain that canceled your appearance, when you wouldn't promise to bring up Israeli politics on stage. Instead, you toured a dozen American college campuses that year. And I'm curious what you learned from that experience that you're applying to now? And also what you've learned on some of these college tours? Matisyahu:   Well, that's a great question. Because for a lot of people all this is like the first time they're experiencing it. And I feel like part of the blessing of my journey that I've had is that I have gone through this to a lesser version. Like you said in 2015. What they wanted me to do was to sign some kind of document saying that I was against the atrocities of Israel. So I wouldn't sign that and that was the same thing. It was like, No, I'm not going to do that. Like, that doesn't that doesn't line up with who I am. I mean, I don't care honestly, what this statement is, I'm not going to sign something, I'm not going to be singled out as the only artist out of hundreds. That's being forced to sign something, because I'm Jewish, or because of my belief system. So I just kind of played it cool. You know, I was just like, No, I won't do it, and they threw me off the festival. It was like this story of Purim, like, they were trying to hang Mordechai. But Haman got hung really. They were patting themselves on the back, like, we threw this guy off the festival. And then there was an uproar about it. There were backers that were pulling out of the festival.  And so they ended up having to apologize. And asked me to come back and still play the festival, all this happened within three or four days. And so I did go back, and I did play the festival. And, and then I went to Israel, you know, and then I went on this college tour, with Palestinian artists. And we went and performed together because we felt that was an important thing to do.  So I think from what I learned from that was sort of like this idea of sort of, like trying to just be like water. If I just sort of do what feels what the right thing is what I feel is the right thing, and just don't kind of lose my cool. And I'm able to just sort of move within it, then basically, it's going to come out in a way that hopefully, will be victorious. And that's been my strategy so far with this tour as well.  Manya Brachear Pashman:   So my last, my last question to you is, we talked about your journey, your faith journey and your musical journey. What makes you Jewish and proud today? Matisyahu:   You know, you see, the Jewish people don't really give up. They're fighters. And there's always, in my mind, I believe, a vision of peace, and a vision of hope, and of empathy. I really, truly believe that that is at the core of who we are. And that is what we are actually fighting for.  Even when the rest of the world is trying to say that we're the monsters, we won't let that stop us. Nothing will stop us. It's just who we are.  Manya Brachear Pashman:   Beautiful, thank you so much, Matis, for joining us.  Manya Brachear Pashman:   If you missed last week's episode, be sure to tune in for my conversation with Israeli filmmaker Shifra Soloveichik about her digital initiative Women of Valor: Women of War, portraits of individual Israeli women during this challenging moment in modern Jewish history.  

Shlomo Carlebach Live @Folk Music Festival-1968Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

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This morning we discuss the line in Kaddish that God loves, and how this deeply impacts the experience of a mourner saying Kaddish, sharing an insight of Rabbi Mordechai Greenberg on Rashi's comment of where to put the comma, and the theological problem that raises. And we convey this with a dramatic story from R. Shlomo Carlebach. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://tinyurl.com/adathyoutube Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts - https://tinyurl.com/miningtheriches1 Spotify: https://tinyurl.com/miningtheriches3 Stitcher: https://tinyurl.com/miningtheriches4 Please contact Rabbi Whitman (rabbi@adath.ca) with any questions for feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Chazkel (Charlie) Roth was born in 1925 to a Chassidic family. He was a part of the first batch of students in the first Chabad Yeshiva on American Shores. Our recorded recollections of his, published here for the first time, paint a loving and colorful picture. Charlie became agnostic later in his life but still remained in warm contact with his Jewishness and the Chabad community. Like many other ‘hippie-Jews' he rediscovered the depth of his religious birthright by identifying the parallels between the humanistic psychology and Jewish mysticism. Join Dovid and Adam as we remember an interesting life and a beautiful soul. May the Neshama of Yechezkel ben Meir Hillel have an Aliya. Music by: Shlomo Carlebach and ZionLight. Experience the Rebbe's Farbrengen here.

This episode celebrates 100 episodes of the show! From Coffee Talk to Behind the Bima, a lot has changed, but so much has stayed the same. Tune in to hear about your favorite episodes and moments from this podcast.We were thrilled to be joined by Jewish musician Eitan Katz.A member of an extremely musical family, Eitan Katz discovered that he had not just a love of music, but the talent as well.  Spending his childhood moving back and forth between Los Angeles and Israel, Eitan was exposed to a wide variety of music from his earliest days.  During his high school years, Eitan found himself gravitating towards the music of R' Shlomo Carlebach which resonated deep within him and prompted him to take up the guitar, an instrument that instantly felt like it belonged in his hands.  By age 16 Eitan had written his first original song, the precursor to many heartfelt compositions that brought the words of davening and Tanach to life in unprecedented ways.His first two albums, Eilecha, produced by his father, beloved chazzan, Avshalom Katz, and Biglal Avos were released jointly with his brother Shlomo. Eitan has six more solo albums to his credit. While Lemaancha, Boruch Hu, Live in Jerusalem, and Shuvu feature many of Eitan's original compositions, Eitan Katz Unplugged and Eitan Katz Unplugged 2 feature the niggunim of Shlomo Carlebach. Rabbi Efrem Goldberg: Rabbi, Boca Raton Synagogue (BRS).Rabbi Philip Moskowitz: Associate Rabbi, BRS.Rabbi Josh Broide: Outreach Rabbi, BRS.

There are actually quite a few places Korach can be found, beneath the surface (pun absolutely intended). In this workshop, we will highlight several artful and musical ways to give a shout-out to Parshas Korach in all 3 Shabbos Davenings and also treat you with several song options, demos, and thought-provoking Divrei Torah. I have to admit, I had a lot of fun with this one and I think you will too.

Born and raised in Brooklyn, NY, Beri a new-age Chasidic singer, composer, entertainer AND Rosh HaYeshiva (Yes, you read that right). He is a renowned “vocal powerhouse” and gained popularity soon after he began releasing his albums in 2007. However, the debut of his celebrated “Thank You Hashem” gripped the attention of Jewish music fans worldwide. Beri's music emanates fresh energy in soulful, creative singing. His unique style, inspired by mystical Chassidus, aims to motivate and elevate fans around the globe. Beri began his singing career at age nine. He sang alongside popular musical artists including MBD, Moshe Goldman, and Mendy Werdyger and later joined the Shira Choir. Beri names Shlomo Carlebach and MBD as his major musical influences and was immersed in their music throughout his childhood. Beri draws his musical inspiration from the teachings of R' Nachman of Breslev and enjoys exploring the Rebbe's views on the spirituality of music with Reb Lazer Brody, Reb Motta Frank and Reb Itche Mier Morgenstern of Jerusalem. A few years ago, Beri opened a yeshiva for boys who have been mistreated or misunderstood.  In this episode, Beri explores where he finds the soul in his songs, where he turns for inspiration and how he balances being a rebbi and a world-famous singer. Beri's music: https://youtube.com/c/BeriWeberMusic www.beriweber.com reach him here: yeshivako@gmail.com https://www.instagram.com/beriweber/ This episode is in memory of: Shimon Dovid ben Yaakov Shloima and Miriam Sarah bas Yaakov Moshe  Incredible Kosher Entertainment - https://yidflicks.com/ Our new and free call-in-to-listen feature is here: USA: (712) 432-3489 UK: 0333-366-0154 ISRAEL: 079-579-5088 More shows here: https://www.livinglchaim.com/ Follow us on social media for more content:  TikTok - https://www.tiktok.com/@livinglchaim Instagram - https://www.instagram.com/livinglchaim/ Facebook - https://www.facebook.com/livinglchaim LinkedIn - https://www.linkedin.com/company/livinglchaim Have a specific question? email us hi@livinglchaim.com WhatsApp us feedback and get first access to episodes: 914-222-5513 If you are interested in sponsoring an episode in memory or refuah shilama of a loved one, please send an email to hi@livinglchaim.com Lchaim.

Davening on Shavuos Morning can be difficult for everyone, Chazan and Kehilah alike. What do you do if you're asked to lead? Do you rush through Halleil? Do you sing at all? How much? Which tunes? Can this challenging Davening slot be done to everyone's satisfaction?

Psalm 150 Melody from Shomrim Hafked by Shlomo Carlebach הודוּ לה' כִּי טוב כִּי לְעולָם חַסְדּו: הודוּ לֵאלהֵי הָאֱלהִים כִּי לְעולָם חַסְדּו: הודוּ לַאֲדנֵי הָאֲדנִים כִּי לְעולָם חַסְדּו: לְעשה נִפְלָאות גְּדלות לְבַדּו כִּי לְעולָם חַסְדּו: לְעשה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעולָם חַסְדּו: לְרוקַע הָאָרֶץ עַל הַמָּיִם כִּי לְעולָם חַסְדּו: לְעשה אורִים גְּדלִים כִּי לְעולָם חַסְדּו: אֶת הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּום כִּי לְעולָם חַסְדּו: אֶת הַיָּרֵחַ וְכוכָבִים לְמֶמְשְׁלות בַּלָּיְלָה כִּי לְעולָם חַסְדּו: לְמַכֵּה מִצְרַיִם בִּבְכורֵיהֶם כִּי לְעולָם חַסְדּו: וַיּוצֵא יִשרָאֵל מִתּוכָם כִּי לְעולָם חַסְדּו: בְּיָד חֲזָקָה וּבִזְרועַ נְטוּיָה כִּי לְעולָם חַסְדּו: לְגזֵר יַם סוּף לִגְזָרִים כִּי לְעולָם חַסְדּו: וְהֶעֱבִיר יִשרָאֵל בְּתוכו כִּי לְעולָם חַסְדּו: וְנִעֵר פַּרְעה וְחֵילו בְיַם סוּף כִּי לְעולָם חַסְדּו: לְמולִיךְ עַמּו בַּמִּדְבָּר כִּי לְעולָם חַסְדּו: לְמַכֵּה מְלָכִים גְּדלִים כִּי לְעולָם חַסְדּו: וַיַּהֲרג מְלָכִים אַדִּירִים כִּי לְעולָם חַסְדּו: לְסִיחון מֶלֶךְ הָאֱמרִי כִּי לְעולָם חַסְדּו: וּלְעוג מֶלֶךְ הַבָּשָׁן כִּי לְעולָם חַסְדּו: וְנָתַן אַרְצָם לְנַחֲלָה כִּי לְעולָם חַסְדּו: נַחֲלָה לְיִשרָאֵל עַבְדּו כִּי לְעולָם חַסְדּו: שֶׁבְּשִׁפְלֵנוּ זָכַר לָנוּ כִּי לְעולָם חַסְדּו: וַיִּפְרְקֵנוּ מִצָּרֵינוּ כִּי לְעולָם חַסְדּו: נותֵן לֶחֶם לְכָל בָּשר כִּי לְעולָם חַסְדּו: הודוּ לְאֵל הַשָּׁמָיִם כִּי לְעולָם חַסְדּו:

Shlomo Carlebach On Chanukah

Neshama is an award-winning singer, songwriter, and educator.  She has released 10 albums and sold over one million records. She was one of the creators of the Broadway musical Soul Doctor and was inducted into the Brooklyn Hall of Fame in 2016, receiving a Certificate of Congressional Recognition for her work. In addition, Neshama has sparked public conversation about the place of women in Judaism, and the importance of religious pluralism as she collaborates with musicians of different faiths. Neshama is also the daughter of Shlomo Carlebach, a man both widely celebrated and shunned in the Jewish world. Reb Shlomo, as he was called by his followers, is considered by many to be the foremost Jewish religious songwriter of the 20th century. Through his charismatic storytelling, unconventional spiritual approach, and lively songs, he inspired thousands of Jews to desire to live a spiritual and Jewish life. But Shlomo was also accused by many people of sexual abuse, accusations that were heard and addressed mostly after his death in 1994, and many Jewish communities particularly after the #metoo movement, wrestle over whether to use the music he created at all. Neshama untangles herself from the complicated life and legacy of her father. She sits rooted in her deep values, purpose and voice, looking out with piercing honesty at the hypocrisy that surrounds her. She shares insights into a world that, in the pursuit to idolize her father, pushed her aside. She shares about both the greatness and the brokenness of Shlomo, and about the way she is using her life to love with boundaries and attention in a way he never could. And she blows me away with her daily routine, as a way to make herself and her children her top priority. Most exciting of all, Neshama shares her latest project which is to be sure to illuminate our eyes and to change countless people's lives. Neshama, thank you for being here. we are so in need of your life and spirit in this world.

On Reb Shlomo's Yahrzeit, my brothers R' Daniel and R' Mendy Shlomo return to the Ba'al Tefilah Workshop to join me in discussing (1) the legacy and impact of Reb Shlomo Carlebach on our family the Tefilos of Klal Yisrael, and (2) several tune choices and tips for Reb Shlomo's Yahrzeit Shabbos. Part 2 begins at 18:00.

How is it that in the Gemara that some people have a mesora and others don't? How does deal with feelings of guilt moving forward having grown up doing aveiros? What's the halacha regarding a tchup? It seems like the frum world sees women place more emphasis on emunah but less with men? Why does the Torah spend time going through the generations as in Parashas Bereshis and Noach?  If there will never be a prophet as great as Moshe Rabbeinu, what should be expected from Moshiach?  How did Eliezer come to Avraham? If he was connected to Nimrod, why did he send him to his enemy? Will the yetzer hara for avoda zara come back after moshiach?  Are the descendants of Yishmoel and B'nei Katura also chaiv in bris milah, even today? How should one respond when asked by a non-religious person about olam haba?—Are there sources?  Are there any ramazim for how we can relate to olam haba?  How do we define what a hashkafa is?  It seems like learning Torah lishma is ideal, and others say it must lead to something?  Is there the possibility of alternate universes regarding quantum mechanics?  With Rav Shlomo Carlebach yahrzeit coming up, how should we commemorate?  Muslims around Israel have certain good qualities eg Tzanua? Are we supposed to learn from them?  Did HaShem always intend for there to be war in the world?  Can evolution in its entirety be consistent with Torah?  Yeshayahu gives musste that people do mitzvos by rote, how do we avoid this?  By Tannis, the Gemara says that during a plague (given population ratios) we fast and blow the shofar. Why was this not done during covid? One can't conduct normal business on Shabbos, so how can the rabbi ‘work' on Shabbos? Comments? Feedback? Would you like to sponsor an episode? A series? We'd love to hear from you : podcasts@ohr.edu https://podcasts.ohr.edu/ Visit us @ ohr.edu !

Today's 8 Minute Video is sponsored ▫️ שושנה רזיה בת סילקא לרפואה שלמה ▫️ Yossi & Estie Elbaum & their children Tehila and Reuven: lzecher nishmas ביילא צפורה בת ר׳ ראובן & as a zchus for a shidduch for תהילה שרה בת אסתר לאה ▫️ Shmuly Hecht F245: In honor of the Daf Yomi Committee and the Hatzalah Members who push Harbotzas Hatoira with our dear esteemed Magid Shiur Reb Eli. And Le"n my dear chaver R' Mordechai Shloime Pinchus Tuviya A"H Ben Avrohom Moishe Peretz N"Y Kopman, who was ripped away from us at such a young age may his neshoma have an Aliya ▫️ Lzn Rav Shlomo ben Rav Naftali ▫️ לזכר נשמת חיה שרה בת אליעזר הלל: Who's yartzeit is this Shabbos by her children and grandchildren who are part of the MDY daf - Avrumi Weinreb, Mutty Weinreb, Hesh Weinreb, Yitzy Engel, Yisroel Moshe Weinreb, Boruch Weinreb & Menachem Weinreb ▫️ Moe Landy: L'iluy nishmas R' Shlomo Carlebach whose yartzeit is today ▶️ Full Daf Rosh Hashana Daf 13 youtu.be/kaGBwJE8QHg

Today's shiur is sponsored Shmuly Hecht F245 In honor of the Daf Yomi Committee and the Hatzalah Members who push Harbotzas Hatoira with our dear esteemed Magid Shiur Reb Eli. And Le"n my dear chaver R' Mordechai Shloime Pinchus Tuviya A"H Ben Avrohom Moishe Peretz N"Y Kopman, who was ripped away from us at such a young age may his neshoma have an Aliya & Maseches Rosh Hashana is dedicated by Yossi & Estie Elbaum and their children Tehila and Reuven lzecher nishmas their mother/grandmother Bella Wolman ביילא צפורה בת ר׳ ראובן whose 1st yartzheit will be on the day of the siyum ט כסלו and as a zchus for a shidduch for תהילה שרה בת אסתר לאה & Anonymous Lzn Rav Shlomo ben Rav Naftali & Phil Rosenblatt ירחמיאל חיים בן פנחס A man of Chesed and Honesty We miss you & לזכר נשמת חיה שרה בת אליעזר הלל Who's yartzeit is this Shabbos by her children and grandchildren who are part of the MDY daf Avrumi Weinreb Mutty Weinreb Hesh Weinreb Yitzy Engel Yisroel Moshe Weinreb Boruch Weinreb Menachem Weinreb & Moe Landy L'iluy nishmas R' Shlomo Carlebach whose yartzeit is today & Yehuda Weinman In honor of my daughter getting accepted into school! & MDY London Refua Sheleima Reb Refoel Arye ben Tzipora -- Turning of the daf sponsors the MDY Tehillim group - for all who need Shidduchim, Refuas and Yeshuos, Please join us at tehillim.8mindaf.com & Sponsored Anonymously: Zechus for Shahla Tamar Chaya bat Sara to have a refuah sheleimah bekarov, bracha, simcha, arichas yamim, and nachas from all her children and grandchildren

Mizmor Shir Le'Yom Ha'Shabbos. In honor of the 27th Yahrtzeit of Shlomo Carlebach, I decided to reach out to R' Shlomo Katz, who knew & was inspired by Shlomo Carlebach personally. He tells over the story behind this ageless song in a way only he can.   Episode sponsored by KolPlay Orchestra One of the best wedding bands on the market today. Check them out at www.kolplayorchestra.com or call them at 718-310-7567   To see more podcasts brought to you by Living Lchaim visit LivingLchaim.com   Subscribe to our YouTube channel here: https://www.youtube.com/channel/UCJHk7NZyFnyphA_jfdK5rvA

A member of an extremely musical family, Eitan discovered that he had not just a love of music, but the talent as well. Spending his childhood moving back and forth between Los Angeles and Israel, Eitan was exposed to a wide variety of music from his earliest days. During his high school years, Eitan found himself gravitating towards the music of R' Shlomo Carlebach which resonated deep within him and prompted him to take up the guitar, an instrument that instantly felt like it belonged in his hands. Being able to switch seamlessly from kumzitz mode to the simcha spirit comes naturally to Eitan who believes that when music comes from a place that is pure and true, expressing it in different ways is effortless. Here's your chance to win a FREE apartment in Jerusalem! Use code MPP for $10 OFF, double your tickets (buy 1 get 2, buy 5 get 10 etc.) and if you enter now, get a free round trip ticket and a meal in the restaurant of your choice! Enter here: https://bit.ly/39fvdJz Episode Powered by: AMR Pharmacy & TheDreamRaffle.com

A member of an extremely musical family, Eitan discovered that he had not just a love of music, but the talent as well. Spending his childhood moving back and forth between Los Angeles and Israel, Eitan was exposed to a wide variety of music from his earliest days. During his high school years, Eitan found himself gravitating towards the music of R' Shlomo Carlebach which resonated deep within him and prompted him to take up the guitar, an instrument that instantly felt like it belonged in his hands. By age 16 Eitan had written his first original song, the precursor to many heartfelt compositions that brought the words of davening and Tanach to life in unprecedented ways. Being able to switch seamlessly from kumzitz mode to the simcha spirit comes naturally to Eitan who believes that when music comes from a place that is pure and true, expressing it in different ways is effortless. Here's your chance to win a FREE apartment in Jerusalem! Use code MPP for $10 OFF, double your tickets (buy 1 get 2, buy 5 get 10 etc.) and if you enter now, get a free round trip ticket and a meal in the restaurant of your choice! Enter here: https://bit.ly/39fvdJz Episode Powered by: AMR Pharmacy & TheDreamRaffle.com

A workshop filled with Nusach, song choices, tips and strategies for all the pieces, Tefilos and Selichos exclusive to Kol Nidrei/Yom Kippur night.

A packed workshop for Rosh HaShannah Musaf which takes you from the Hineni through the Chazaras HaShatz, from the opening, to U'Nesaneh Tokef, through Malchiyos, Zichronos, and Shofaros, and all the way to the end of the Davening.

BS'D, a PACKED workshop on the Chazaras HaShatz (Chazan's Repetition) of Rosh HaShannah for BOTH days 1 AND 2. Day 2 can be found at around 55-57 minutes in. Filled with Nusach, Hashkafah, Havanah, tips, strategies, and song options. Enjoy the marathon. More to come, be'H.

Parshat Korach, Numbers 16 A “Talit that is wholly blue” (טלית שכולה תכלת); arguably the first fashion statement, has entered popular Jewish and Israeli folklore and culture. We use this popular account of the Korach rebellion to continue our exploration of the Bible's rejection of class privilege, pride, entitlement, and the corruption that they invite and a democratized vision for Judaism and Israel. Sefaria Source Sheet: www.sefaria.org/sheets/328788 Transcript: Geoffrey Stern  So this is our first fashion edition of Madlik. And we are talking about, a story that probably emerged because of two texts sitting next to each other in the Bible. Last week's parsha/portion ends with a law about wearing a four cornered garment with tzitzit; with these little tassel strings that those of you who have seen ultra-Orthodox Jews walking around, and it's sticking out so well can see it because it is an antidote to following one's eyes. It's so that "lo taturu acharae levavchem... that you do not taturu. If the word taturu sounds a little bit like touring or tourist, that's because it's kind of connected to the story before it, which was the spies that we discussed last week, who did make the mistake of following their eyes and not their vision. But this week, on the other side of that obligation to wear the fringes ..... one of those fringes by the way was to be made of "techelet" which is a royal blue dye that we'll get into. But right after that in the Torah, the namesake of this Portion, which is Korah, rebels against Moses and he literally leads a rebellion against Moses. And basically in the Torah text itself. It says that he says you have gone too far. For all the community are holy... all of them. "Rav Lachem" too much for you. "Ki Kol HaEdah, Kulo Kedoshim"  Lum kudos him. He makes what seems to be a very democratic argument that says why do we have, when it comes to spirituality when it comes to spiritual leadership.... Why should we have leaders? Are we not all holy? Is not every individual endowed with a spirit of God? But the Midrash Tanhuma spins from this, forgive the pun, a wonderful story. And what it says actually happened was that Korach was inspired by the four cornered garment with that one little thread of blue hanging down. And he said, you know, if you have a garment that is "Kulo Techelet" . That is all made of this beautiful royal blue dye, does it still need fringes to make it kosher, acceptable? And of course, the argument that he was making was that since every Jew is holy, the fabric of the Jewish people is one that is "Kulo Techelet" ... we are all royalty. We are all royal blue. So Moses and Aaron, why are you taking the mantle of leadership? And before I just ask you, Rabbi Adam, what your initial thoughts to this story are, I should mention that the story some stories in the in the Midrash are buried and forgotten. And some have entered the vernacular, have entered folklore that is widely known. And in modern day Hebrew, if you say about somebody that he is "kulo Techelet" or he's a "talit she'Kulo Techelet" , that he is a talit that is all blue. Basically what you're saying about him is that he is holier than thou, that he considers himself holier than thou. So this kind of story has lasted the test of time. What does this story mean to you? And why Rabbi? Do you feel that it has become part of the vernacular?   Adam Mintz  So I mean, I think just to answer your second question, first, it's become part of the vernacular. Because the themes of this story are so familiar and so popular. The idea that "Beged she'kulo Techelit" that you know that you're holier than Thou, that's a criticism is something that's so familiar, people have grabbed on to so I think that the idea here is the following Rabbi Soloveitchik, Rabbi Joseph Soloveitchik, who was the rabbi in Boston and the head of the Yeshiva University for over 50 years. He always explained the following. He said, what was the argument? a garment that's completely blue? Why does it need Techelet. the second half of that midrash says, What about a room that is full filled with Jewish books? Does it need a mezuzah? Also the same idea "Bayit Maley Sepharim", does it need s mezuza? Common sense. The answer is Ironically, that yes, it needs in mezuza. And yes, a beged shekulo techelet requires tzitzit, even techelet tzitzit. And that is that not everything in life is common sense. Makes sense all the time. And therefore, Korach comes and he rebels against Moshe. And he says it's not fair. Everybody's holy. Why Moses have you taken the mantle of leadership? The answer is it's not fair says Rabbi Soloveichik. It's not logical. But God wanted a leader of the Jewish people. And therefore, what Rabbi Soloveichik calls this story is the Common Sense Rebellion? And the answer is that not everything is common sense.   Geoffrey Stern  I think that's a fascinating interpretation. And I love the fact that you bought in the other part of the Midrash, which talks about the holy books. And I think what I'd like to explore is that although it seems that Korach is a popularlist and wants to democratize our wonderful religion. The truth is that if you dig down into the story, this was an intertribal discussion, because he wasn't saying that all Jews, all humanity should be able to have access. He literally and this is the fascinating part of the story. He didn't make a hypothetical argument when it came to the talit like he did with the books, he literally went to a tailor. And he had fashioned hundreds of these blue garments, put them on, and they made a statement. But I think it's the first instance of someone who was feigning themselves as a populist, using popularist language, but was actually very elitist. He was arguing that why amongst the tribe of Levi, Aaron and Moses, are you claiming the mantle of leadership, we all have the same exclusive privilege. And we all of us Levis, should be in a power of leadership. So I think, in addition to the common sense argument that he was making, he actually was more couching his argument in common sense. But he actually had a very ulterior motive. And the other thing that I love about bringing in the books of the library, is, you know, when we dance on Simchat Torah, we raise the Torah. And sometimes if you don't have a Torah, you raise a book. And if you don't have a book, you raise a child. And I think the sometimes when you make an argument, the fallacy is embedded in the argument. And in this case, I think the common sense argument is that every Jew every "Pintela Yid" if you will, has holiness. But he was taking advantage of that. And I think, really, what I'd love to explore is the whole concept of Techelit itself, which is actually very expensive, and is literally Royal Blue. It was something that only people with stature and prestige and power could wear. And in a sense, God's commandment of having that one little strand of Royal blue. And worn by every Jew was actually a message that I think, went totally contrary to the intent of Korach if not to, at least the way he packaged it.   Adam Mintz  You find it fascinating that it's royal blue, that it was blue that was special for royalty, and the Korach claimed that that was allowed to be used by everybody. And shouldn't we have certain things that are only allowed to be used by royalty, by special people? I mean, that's an interesting question, Geoffrey, as it relates to today, because the question today is, is there still place for the British royalty?   Geoffrey Stern  I'm gonna, I'm gonna ask Michael to speak in a second. But before I do, I just like to address that point. The point that I was trying to make was that, in the big scheme of things, there was not going to be a priestly caste. And that when God says to the Jewish people, that you should be a "mamlechet Coahinim ve'goy Kadosh", you should be a kingdom of priests. He was literally saying every Jew as white and dowdy and simple as they are, deserves that little thread of royalty. And I think that Korach was trying to, hijack that message. But he wasn't earnest. And I think the reason in my mind in my interpretation that Korach was [considered] a sinner was not because he made the argument, you can call it from common sense, or the argument that all of Israel has a piece in the Torah was that he wasn't being earnest, and that the real lesson of that little thread of blue of roayl blue on every Jew, is that we're all we're all priests. But Michael, I'm interested in hearing what you have to say.   Michael Posnik  I just have a question was rebelling against the God? Or was he rebelling against a political situation?   Adam Mintz  Well, that's such a good question. Maybe it's the same thing.   Michael Posnik  If it's the same thing, then he shouldn't have been punished.   Adam Mintz  Why rebelling against God is bad and rebelling against the political situation that God creates is also bad.   Michael Posnik  God is running. Forgive me, but God is running the political situation. God is in charge of the political side.   Adam Mintz  If Korach is rebelling against God's political situation, then Korach is sinning.   Michael Posnik  He seems to be rebelling against a political situation like we have currently against our king in Israel.   Adam Mintz  Except the king of Israel now has not been appointed by God.   Michael Posnik  Well, you have to ask him about that. I'm going to bow out and listen.   Geoffrey Stern  Well, my sense is that he was rebelling against Moses, and he was using arguments from the Torah that God gave. And so in a sense, he was like saying to Moses, who we all know was the most humble man. But he was saying to him, why Moses, did you take this power for yourself? When the Torah that God gave us says that we can have a kosher garment if it only has one little thread of techelet? And here I am. I'm completely techelet. So I personally would not take from this a mandate against rebellion. Rebellion can be done in in a proper sense. I think a "machloket l'shem Shamayim"  an argument that is for the sake of good and heaven is acceptable? I think there are times where, Man, certainly Abraham showed a healthy ability to argue with God. I come back to the fact that this guy Korach was massaging the truth. He was using slogans. He was making himself to look like a popularizer. and he was trying to usurp. And I think to address your point, Michael, he gave a bad name to people who really want to rebel for the right intention. I don't think you can make a case against the Torah and against Rabbinics that they tried to dampen, differences of opinion and argumentation. And I don't think that's the takeaway from this story. But in any case, I do want to come back to this sense of the techelet, which in my mind, is kind of a little bit at the crux of these stories, both stories, the stories of the spies that was laid before it and the one afterwards. And Techelet if you want ... the Pantone color of the Torah, it would be Techelet..... it would be this amazing royal blue. It's the brand identity. And you know, I'm jumping ahead of myself in time and in commentary. But it's no big surprise that when they were heading to the first Zionist convention, somebody said we need a flag. And the flag that they came up with, by their own admission, was modeled after the simple talit, white background with a stripe or two of blue. And again, I think that this concept of the marriage between the white and the blue, between the simple and the pure, and that touch of royalty that we all share, to me is the essence of the argument against actually against Korach and co acts argument that he was a blue blood that he was part of he should have been in the ruling party test as well. That's that's kind of my takeaway. But, but i want to i, and I think maybe we can open that up for a little bit of discussion. It is amazing rabbi, that getting back to what I said earlier about the fact that this story, and this color has gone into the vernacular, that the blue of the tallied the blue of techelet it ended up into the national flag, and that this comment and this conjuring up this image of the story went into the national mindset. it's a really beautiful, I think, commentary on what the rebirth of the Jewish state and the Jewish people was that we kind of rediscovered ourselves, that we want to rule ourselves but what we want to rule democratically, we want to take the Torah, and we want it to belong to everybody. And obviously, the early Zionits were socialists, so it fell into that. What is your you, Michael, you rabbi, anyone in the in the crowd? What is your feeling about the popularization of the concept techelet?   Adam Mintz  I love your image of the techelet. Everybody has a little piece of trechelt. That you think that your blue blood, but the truth is that we're all Blue Bloods. And I think that's an important notion, being God's people make us blue blood a little bit. And you notice, today, some people have gone back to the techelet if you look at their talit, if you look on the strings, the fringes, there are eight strings on the fringes. The techelet is only one of eight. And I think Geoffrey, that's a powerful idea. The idea is that there's just a little bit of techelet in everybody. It's not completely techelet. People who think that they're completely techelet are going to get themselves in trouble.   Geoffrey Stern  I agree. And I think now we're literally on the same page in terms of what the lesson that Korach was trying to hijack, and he gave a bad name, too. But I think what you said about the reemergence of techelet today is a wonderful segue into the next wonderful story that relates to the history of the techelet.  Well, first of all where does techelet comr from? it comes from a mollusk it comes from a shellfish, which in itself is amazing. You know, I once heard the reason that we have honey on Rosh Hashanah is because honey comes from a bee who's not kosher. And the idea is, as Shlomo Carlebach used to say, "You never know", "you never know where holiness can come from". So he had this beautiful blue, that sanctifies us all comes from a sea urchin, so to speak, that's number one. But number two, it mysteriously was hidden. Or maybe this is the first case of a species that that died, but in any case, the rabbi's of the Talmud said that we no longer have this blue techelet and that's why for so many 1000s of years, Jews have only had white fringes and you make reference to some modern Jews who believe they have rediscovered thetech elet and are using it again. And I think that's an amazing ecological story. It's it's an amazing story about what actually happened what was behind this disappearance of the mollusk.   Adam Mintz  Yeah, now that that's something, Geoffrey that we'll never know the answer to. But that's such an interesting question. Why did the mollusk disappear? Why was it important that for 2000 years, nobody found techelet? Then all of a sudden with the new State of Israel and with new technology, we all found techelet... I wonder about that. Michael, do have any thoughts about that?   Michael Posnik   I see Korach as the mollusk ..... he himself may have not have been kosher, but he was on to something very big.   Adam Mintz  That's a great littl D'var torah.   Geoffrey Stern  Michael, after all, I've said about Korach trying to usurp the thing you still like Korach? You're still on his side.   Michael Posnik  No, I don't take sides anymore.... I'm too old. But I do appreciate the back and forth. I just think that it's a mixing of worlds in a way.     and that was the one I want to ask you, gentlemen, the response of Moses and Aaron to Korach's, rebellion. What do they do? What is their response?   Adam Mintz  Yeah, good question. It's hard to know, what is their response? They kind of take a response from God. And God says to stand up to them, and to prove that Moses and Aaron are the chosen one. But Michael, actually, your question is better than my answer. Cause you want to know what Moses and Aaron were really thinking.   Michael Posnik  I work in the theater. So I always wanted to know, what was the motivation? What was the motiviation behind falling on their faces?   Adam Mintz  Yeah. And I wonder, maybe Moses and Aaron were intimidated.   Michael Posnik  Maybe?   Geoffrey Stern  Well, certainly, if they are what we say they were, which is very humble, it's very hard to stick up for yourself. And, you know, that was a little bit of our discussion last week about getting guts. But I would like to suggest my own theory about how to techelet came to disappear. And I just came across this, this concept when I was young, and after I read the book on Masada. By Yigal Yadin, I read the book on the Bar Kokhba revolt. And this archaeologist slash general, slash Zionist statesman was first and foremost an archaeologist. And he found in a cave in the Judean Desert, a ball of wool that was dyed blue. And of course, his first response was, this is amazing that ....as tough as it was for the zealots. They were keeping the commandments and honoring this wonderful commandment. But being a scientist and being an archaeologist, he sent it to the Dexter Chemical Corporation of New York, and they did some testing and lo and behold, they found out that it was fake techelet...  it was Indigo. And this General in a footnote, quotes the Talmud as saying that fake techelet fake die, [was the result of a ] a big black market for it. There was a lot of corruption involved. And he recounts two parts of the Talmud, one that talks about the tests that have to be made because this fake die was so far reaching and available. And the other one was in the section of the Torah, where it talks about, Damn you, if you change the scales, and you cheat people in the list of the great grievances of cheating people. One of them is to provide faketechelet. So my my pet theory is and of course, Yadin says clearly, the zealots thought they had real techelet. So we are, from an archaeological point of view, looking back 1000s of years and finding how how widespread the corruption that was created by and remember, this is roayl blue, it's expensive. Here is a mitzvah not like a piece orf challah, not like a glass of wine, but you need to use something that is roayl and we're giving a little bit of that royalty to every Jew. But guess what, we there's money, there's corruption. And my pet theory, and I have no basis for it was that due to the black market, the rabbis said, we've got to cut the legs out under this, and there is no more techelet. And they hid the techelet. meaning to say that if they had to weigh between putting the onus of purchasing this expensive die, and snuffing out a corrupt market, that was parleying in holy goods. If they had to put that on one side and cancel one of the 613 commandments, they chose to cancel the commandment. And so in fact, techelet was really extinct. And those who have quote unquote, refound it today are in good order, because maybe we we won't have another corrupt market. But that's my pet theory. And it goes so well, I think to the whole flow of the discussion, which is that the whole message of techelet is that it should be accessible to every Jew, that every Jew has that holy thread. And the second that message got tarnished and corrupted. The rabbi's threw it out. What do you think of that?   Adam Mintz  I love that idea. I think that's great. And I think that today, the fact that they found techelet and so to speak the rabbi's or God is giving us a second chance, a chance to all  have a piece of that techelet, that  royal blue is really a beautiful end to your whole theory.   Geoffrey Stern  Well, thank you, I have to say, personally, I went to what is called a Mussar Yeshiva,  it's a whole long story. Maybe we'll deal with it another time. But it was part of a movement started around the same time as the Hasidic movement maybe a few years later, that stress the ethics. And when you came to my yeshiva, it was called Beer Yaakov and the head of it was someone called Rabbi Shlomo Wolbe. If you came into the Yeshiva, and you tucked your tsitsit into your pocket, which was kind of the nice compromise between making sure that your tsitsit could be seen. But on the other hand, you wanted to dress like a Westerner, and you didn't want to stick out too much. If you came to the Yeshiva, and you had those tzitzit in your pocket, and all of a sudden you decided to take them out. Rabbi Wolbe would call you over. And he would say, what happened to you, you became a Tzadik all of a sudden, now you can walk around with you, tzitzit out? And he really in that comment, really touched upon this holier than thou aspect of keeping religion. There's this kind of dialectic, that here, if we keep the laws of God, how do we stop ourselves flaunting it, wearing it on our sleeves, or in this case on the threads of taslit? And so I think really it that also kind of is enamoring to me, the sense of pride, but also humility, that is, is is imbued with this idea of to techelet   Adam Mintz  Well, the idea, Geoffrey, that the very thing that can make us arrogant, is also the thing that makes us humble is a very powerful idea.   Geoffrey Stern  Yup, always, always two sides to the coin. Right?   Adam Mintz  Right. So that the tzitit that go in your pocket, and remind you of God and therefore humble you there, they're flip side of tzitzit that we're flying around, Rabbi Wolbe didn;t like.   Geoffrey Stern  Yeah, I think to sum it all up to me, as I go through the whole arc of the five books of Moses, starting with the clear rejection of the firstborn and primogeniture  of every one of Abraham, Isaac and Jacob's kids, the rejection of the firstborn of Egypt and the priestly caste, this amazing statement that we are all a kingdom of priests. I think that this fits right into it and one of the most powerful messages to me of the Torah is it's an argument against entitlement against stratification and the monopolization of the holy and this radical, radical democratization and all Israel has a a Chelek (portion) in the Torah. And I think that's the most powerful message. And it's one that also is in the arc of Jewish history. I feel today we are democratizing study of Torah, who can study where you can study? I think in Israel, it has the potential for democratizing Judaism if we could only get the religion out of the government. That's that's the vision I find that to techelet screams to me.   Adam Mintz  Beautiful. I love it. Thank you so much.   Geoffrey Stern  Well, thank you and Shabbat shalom to everyone.   Adam Mintz  thank you so much. I'm looking forward to next week.   Geoffrey Stern  You got it. Let's all have that little Petil techelet, that little string of blue that lets us know that we have access to the holy and the divine as much as anyone else. Shabbat Shalom.

Parshat Shelach - Geoffrey Stern with Rabbi Adam Mintz, visit with Rav Abraham Isaac Kook, Rabbi Yitz Greenberg and listen to a live recording or Rabbi Shlomo Carlebach.  We explore what the story of the Biblical Scouts teaches us about whining, Jewish Power, Jewish Nationalism, Zionism, Jewish Renewal, love and respect for authority? So gird your loins and take a deep breath as we Get Guts. Sefaria Source Sheet: www.sefaria.org/sheets/327812 Transcript: Geoffrey Welcome, everybody, to Madlik, our weekly disruptive Torah, four o'clock Eastern Time on clubhouse and later published as a podcast. If you do listen to this as a podcast and you want to like us or give us some stars, that would be well appreciated. Today, we are going to discuss, the following narrative.  Picture the Jewish people in the desert coming out of Egypt. They're getting close to the border with the promised land, literally the land that was promised to them. And they sent out 12 either spies or scouts to scout the land. And there's one scout from each tribe and they're instructed to go to the country (Numbers, Chapter 13 and 14) to determine whether it's strong or weak, few or many.  Are the people that dwell in there, good or bad are the towns they live in open or fortified. Is the soil rich or poor? Is it wooded or not? Really a total fact-finding mission.  And the story recounts how they get there. And it's harvest festival and they harvest some grapes that have become almost iconic in terms of how large they were. And then they lodge their report "and ten of them say, we came to the land you sent to us. It does indeed flow with milk and honey. And this is its food." And they showed them the grapes. However, and here's the however, the people who inhabit the country are powerful and the cities are fortified and very large. Moreover, we saw anakites (giants) and they go on as they're talking. The other two was Joshua and a guy named Caleb, and he hushed the people before Moses and he said, let's just go up. We shall gain possession of it. So Joshua and Caleb were enthusiastic about going ahead to the Promised Land. But they continued speaking and they said we cannot attack that people for it is stronger than we. It is one that devours its settlers, Eretz ochelwet yoshveha... a land that literally eats its inhabitants and then they go back and they say the final punch line and it says, and we looked like grasshoppers to ourselves and so we must have looked to them. And ultimately the story ends with obviously God being extremely upset. Here is a people that he took the trouble of redeeming from slavery to freedom, and it ultimately is mired in a slavery; exile mentality. And can't make the switch. And they want to go back to Egypt. They would rather be taken care of and be slaves. And this story ends with God saying, let me get rid of them all, right, now and Moses, I will take you and Joshua and Caleb and the believers into the land. And Moses convinces him not to do that and God forgives them. And the language that he uses to forgive them is the penultimate forgiveness verses of the Torah that we use on Yom Kippur. And ultimately, that whole generation is to die out and a new generation is to come into the land. So I'm going to stop right here and ask you, Rabbi Adam and anyone else who wants to participate, what is the takeaway from this story at even the most superficial level? Adam There is so much. Thank you, Geoffrey, for the for the introduction and for just kind of the background of the story, You know, at least one piece of the take away is that you need to trust. You need to trust in God and you need to trust in ourselves that the mistake that the people, the Jews made the desert was you know, there were a lot of different ways to understand the report of the spies, but they chose the way that it was the most scary, the most intimidating. They didn't trust in themselves. They didn't trust in God. And that's what got them in trouble. So I think the first lesson is a lesson about trust. Geoffrey  And faith and confidence Adam Trust and faith I'm putting together correct That's my first take away Geoffrey But of course, to move you forward, there is that kind of telling comment where they said they didn't say we'd looked like grasshoppers to them. They said we looked like grasshoppers to ourselves, and we must have looked like grasshoppers to them, too. What is that add? Adam That means that if you're insecure, then, you know, that's your downfall. If you think that your grasshoppers, then other people can pick that up in a minute. And they saw themselves as being weak. And the minute they saw themselves as being weak, they were weak and they'll be able to take advantage of them. Geoffrey So it's really as much about faith in God as it is about faith in oneself.  Self-esteem. Adam Right. And I'm a big believer that this story is not only about faith in God, it's about faith in oneself. Geoffrey So to raise the bar a little bit, the midrash seems to have the consensus that this took place on a very perspicuous day in the Jewish calendar. It took place on Tisha B'Av and it's recounted Tisha B'av, as you probably all know, is the day the greatest calamity in the history of the Jewish people occurred.  When the temple was destroyed.  According to tradition, both temples were destroyed on the same day. And the midrash and the Mishnah gives a long list of other calamities that either foreshadowed or followed afterwards. But this took place on Tisha B'aV.  And the Midrash says that when the people cried after hearing the report from the scouts, the Midrash says it was a Bechi Shel Chinam... It was an unjustified crying... a whining if you will. And because they cried, the Jewish people in the desert cried for no good reason. They would be destined to cry for good reason for the rest of the generations. And those of you who know Jewish tradition about Tisha B'av, cannot fail to hear in the bechi Shel Chinam...  this crying for no reason, an echo of the traditional reason that the temple was destroyed. And that was because of sinat chinam.... of hatred that was unjustified .... person to person. So what do you make of this counterpoint between these two various reasons for the beginning of all the calamities of the Jewish people beginning at that moment and both using this unjustified emotion? Adam  Let's take that midrash, that Midrash that you quote, Geoffrey, that you cried for no reason. Great phrase... you whine because you whine, I'm going to give you a reason to really cry. What does that mean? What that means is that we need to take a certain amount of responsibility. And if we're going to whine, God is going to give us a reason to whine. We can't whine, we need to be strong, and we need to have courage. We need to have faith in ourselves and in God. And if we can't do that, then God is going to punish us. He's going to give us a reason to cry. I think that's such a strong idea. Geoffrey And then all that is true. But I want to set it up as a counterpoint to "sinat Chinam". to blaming the destruction of the temple on the sins of the Jews. And what I'd love to do is to paint a picture that was inspired to me by Rav Abraham Yitzhak Kook, the first chief rabbi of the State of Israel, who actually took this midrash of baseless crying. And remember, this is an ultra-orthodox rabbi who breaks with the rest of the ultra-orthodox who believe that it is not up to man, it is not up to us to fabricate of faith and to take our land and to take the initiative. And he says, no, absolutely not that it is it is ours and it is our responsibility not to be small, but to be great. And this baseless whining, if you will, was the core of not only the narrative that we're reading about this Shabbat in this parsha, but is the core of the narrative of exile, of diminution, of oppression of the Jewish people through the ages. And I think if you add on to that context, part of that context is that the Jewish tradition for 2000 years of exile said that the Jewish people were exiled because they did something wrong. And this was something that was begun by the Jews, themselves in the prophets, Jeremiah and others, but clearly something that was literally embraced by the non-Jews who said if you are stateless, you must be deserving of this punishment. And so, in a sense, this baseless whining, this baseless diminution of yourself, I think is a counterpoint. And I don't want to focus less on the sin of hatred one against another and more on the fact of it's a sin that's keeping us away and that somehow or other we have to do something, maybe go to synagogue and pray, as opposed to taking our future into our hands and doing what Joshua and Caleb said, which is let's get up and go and take this land. Do you see that counterpoint Rabbi? Adam [That's a very interesting counterpoint. And I think that that's really the lesson of the whole scary counterpoint is the lesson. Right? Geoffrey I think so. I think so. It's one also of sadness and joy and so Rav Kook, when he describes this, he describes it in the context of we should be rejoicing on Tisha B'av, because one day Tisha B'av is going to be the happiest day. And that day will happen when we take our fate into our own hands. Adam I want to know what that means, taking fate into our own hands. What does that mean to you? Geoffrey So I'd like to move forward to answer that question to another theologian who's actually still alive, named Yitz Greenberg. And Yitz Greenberg talks about the Third Era of Judaism. And he actually describes that before the Holocaust, we lived in a world where we were waiting for divine redemption, and we were trying to make ourselves purer so that we would deserve divine redemption. And he says after the Holocaust, many people would want to talk about the "hester Panim", the fact that God's divine presence was hidden. And he says that's the wrong syntax. He talks about after the Holocaust we now have to talk about "was man missing" and that man now has to take into his or her own hands their future. That's his takeaway from the absence of God, which is the positive flip side of that, which is the ultimate responsibility for the presence of man. Adam What do you make of that? Let me turn it back to you, Geoffrey. What do you think about Yitz Greenberg's comment? Geoffrey Well, I agree with him very much. And when I kind of felt it in my gut because I truly believe that the renaissance of the Jewish people and the revival of the state of Israel is not simply like the meraglim, the scouts, a story, an episode. I think it is the essence of the culmination of Jewish history. And so I try to make sense of it in terms of the arc of Jewish history. And actually, Greenberg talks in terms of what happened after the Holocaust, in terms of the UN and human rights and national movements and all that. He makes the context even larger. But it really does speak to me and it speaks to me in a sense that is core to who I am as a proud Jew. So it really does resonate. Adam It's a great I think it's a fantastic argument by Itz Greenberg. And maybe what makes it the most powerful is it is kind of surprising you wouldn't have expected it. Geoffrey In terms of who Yitz Greenberg is as an Orthodox Jew, Adam correct, Geoffrey I mean, I think in a sense what we're talking about is not something that we're kind of creating out of nothing. The truth is that Ralph Kook and especially but also Yitz Greenberg coming out of an ultra-orthodox background, saw it. They saw the real tension between the Judaism of the galut... of the exile and a new Judaism born after the ashes, so to speak, and the revival of the Jewish nationalist dream. It lived itself out, in other words. And I also came from a very ultra-orthodox background. And these are things that you study, and you learn.  They're very much alive. This this sense of you talk about trust. It's a different type of trust and faith. It's a faith that God will take care of us. God will provide the answer. And it's ultimately one that I think I really do. I feel like I have to reject. And it's not almost a nostalgic old faith as opposed to a new one.  it's a new faith that has an emphasis and an imperative to it. Adam Yeah. That that idea of a new thing I think is very, very powerful. And that's really what Yitz Greenberg is talking about, is that we have to create for ourselves a new faith and that new faith is a faith that requires a tremendous amount of strength and courage. Can you imagine creating a new a new faith? Well, something that's so counter to everything that we were bought up with in our very orthodox backgrounds, isn't it? Geoffrey Well, I mean, you know, we listen to whether it's the song of the parting of the sea where we say lo b'bekochi, that it is not with our power, not with our might, that we will survive, but only through God. And Greenberg has an amazing quote that is a variation on something I believe Santayana said, and its "Power corrupts and absolute power corrupts absolutely. But absolute powerlessness corrupts the most". And I think what he was saying here is the powerlessness .... the lack of willingness to accept one's own fate, to accept power, to be a victim, to be a martyr, to play that role is really antithetical to the world and the renewal of Judaism and the state of Israel that we see. And I think it comes up in our discussions today, and I'm not preaching to anyone. I'm preaching to myself here. You know, as we see the discussion about Israel, especially in the last month, rive up and we feel, do we have to stand up for it or do we have to? What is the right balance between empathizing with the poor people in Gaza and the Palestinians and their national dream and ours? And I think that part of what this message told me this week as I studied it and as I read it, is you can care for other people, but you first have to care for yourself. You have to be in touch and understand your national dream before you can embrace someone else's national dream. You have to respect yourself. You can't be a grasshopper or a cockroach. That was the message I took away. And literally I was on the fence in terms of...  Let this pass and do we really need to to stick up for ourselves and and make a scene and the take away from this parsha is that, you know, if not us, who then? Adam Do you think that we all have to share the same dream? Geoffrey No, no, absolutely not, and I think, if I hear you correctly, you know, would we ever want to totally lose the message of a Jeremiah who says if bad things happen to you, you need to be introspective and you need to look to see what you can do better with your life, both morally, ethically and spiritually? I hope we never lose that. But certainly when it goes to the extreme, when  bad things happen to good people, it must be good people's fault. And we have to check on Mezuzahs. I think it is is a sickness. And I do believe we have to be comfortable in saying, damn it, we deserve a full life, too, and we deserve to live out our national and lifelong [national aspiration]. I was at a wedding earlier this week and I couldn't but stop to listen to all the words about one day we will be dancing in the streets of Jerusalem and the broken glass over Jerusalem. And I said to myself, we've been doing this for two thousand years. This is not a political statement. This is who we are. We are those scouts. We are that generation outside of the promised land. And we've got to fight for it.  We'll be respected. I think this was one of the messages of the Zionists, and it's only partially borne out... We'll be respected when we respect ourselves and when we stand on our own two feet and when we have our own army and we have our own language. Adam Yeah, I mean, that was you know, that was the lesson of the state of Israel that we have to believe in ourselves if we're going to have our own state. If we don't believe in ourselves, then we don't have a chance. It's not that people have to believe in us. We have to believe in ourselves. I mean, that's really nice, Geoffrey because what you're really in this week of the elections and everything, in Israel and they make a government. And what you're really saying is that it's not about people believing in us. It's about us believing in ourselves. Geoffrey And then I think it's like they always say, "Ve'ahavta l"rayacha Kwemocha" , love your neighbor as yourself. I really do believe that we can we are better when we respect ourselves. And it's trite, but I think it's true. I'd like to go on to another thought leader who is not normally considered a thought leader. He's thought of more as the Singing Rabbi. His name is Shlomo Carlebach. And a few years ago, I came across a recording of him talking about just this parsha. So I'm going to try something new on Madlik Clubhouse. And since it is an audio only platform, I'm going to try to play Shlomo Carlebach...  I'm going to invite him, so to speak, on to clubhouse. And I think you'll all be as excited as I am to see the personal direction that he takes this into, because we've been talking a lot about nationalism and movements and he goes in a different direction that I think relates more to Jewish renewal. So let's see if I can get this to work. Speaker Shlomo Carlebach  I just want to give you a little vitamin pill and strength, everybody talking about the Meraglim so much and I'm sure it sunk into you. Anybody who comes back from Israel and tells anything bad about Israel, tell them, my dear brother, the spies destroyed Israel and they didn't lie it's true. Moshe Rabenu says to Yehoshua (Joshua) "God should give you strength not to listen to them. Now, listen to this. Who are the miraglim? The miraglim were the biggest Rebbes of the world 10 big Rebbes. Just imagine yourself, little schmendrick, like you and I. We're going on a mission ... 10 big rabbis. And Yeshua was mamash a pupil of Moshe Rabbenu. The most humble person in the world. Right. All the rabbis sit there, and they say, listen, I want you to know they tell each other it's a bad scene to go to Israel, forget it "A land that eats it's people" don't go there. Do you know, according to the Torah, the majority decides? The Torah! You ask a yid, Torah... right? I want you to know, friends, thousands of Jews would have stayed alive if they would have not listened to a lot of rabbis. I know a Yid in Williamsburg. He lived somewhere, had a wife and 12 children, 1937. He asked a Rebbe: "Should I go to Israel?" He says: "God forbid, Israel is not frum" . He would have had his wife and 12 children. You know why Yehusha is the one to conquer Israel? Because Moshe Rabbenu gave them strength not to listen to anybody. Have enough guts! if the Ribono shel olam shines something into me, that's it. I want you to know there is prophecy .. Eretz Yisrael is deeper than prophecy. Prophecy means I know what's happening. What will happen tomorrow. I know which gilgil (re-incarnation) I am in. It's all cute. It's not what I need to know? The greatest light of Eretz Yisrael is to have enough guts to listen to the deepest depths of my heart, the deepest, deepest depts of my heart. My friends, I bless you and me. If you and I want to conquer Israel, want to make our way to the Holy Land, make our way into Yiddishkite, let's have the guts not to listen to anybody. I want you to know something else. The saddest thing in the world is... I want you to know everybody when they get married, they built their Eretz Yisrael. The Huppah is their Jerusalem. I want you to know, you know, the walking to the Huppah, it's like Avraham Avenu, is walking in Eretz Yisrael. The standing under the Huppah is like Yerushalyim, As it says: Omdos Hayu Ragalenu Yerusalim..." I bless you, friends. Whenever you find your soulmate, please don't ask anybody. Conquer your Eretz Yisrael! Just listen to the inside of the inside. Listen to the great rabbi ... the Mraglim... you know what they said they felt like cockroaches and mamash a giant. Right? I thought you're the greatest rabbi in the world. You afraid? Yeah. To the truth. Jacob teitz, this is my Rebbe? I don't want a Rebbe who's afraid. I don't a Rebbe who's afraid of anything in the world. I need a rebbe who's not afraid. And you know something in exile. It's a cute Rebbe'la. He's afraid of this one. Afraid of this one .. in Exile you can make it. You can even make to receive manna from heaven. Eretz Yisrael, No! Friends, I Bless you to have guts. inside. Inside, inside, inside. When you find your soul mate, just do it. Friends, I tell you something. If you would have asked all the Rebbes. Should we make a little ruach here, a little get-together. They would have asked how big is the mechitza, where do you get the meat. And who is Gedalia, who is Noami? Who is Meyer? Forget me, I'm treif anyway. Hash V'shalom... you're not permitted to do it! and the meantime, Baruch HaShem, Gedalia had the privilege of bringing together 100's of thousands of people. OK friends, Good Shabbos Good Yontov and I bless you to make it to Eretz Yisrael this summer. Don't ask questions, just go Good Shabbos Good Yom tov. Geoffrey Yeah. So had you heard that before? Adam That was amazing. Geoffrey Thank you. I was I was blown away. And by the way, it's edited. He also talks about women learning Torah and he says, are we going to ask a rebbe if we can study Torah? Women can study Torah. It really bridges the divide to the personal, personal, spiritual growth, and it bridges the divide to renewal of Judaism. And I was just blown away by it. So I. I just today came from a funeral of a Holocaust survivor. And her name is Esther Pederseil, and she was ninety-five and she had guts. And if we're talking about guts, I think that we have to definitely reference people like her who are survivors, they're not victims, they're survivors. And when her children spoke, they talked about her love of fashion and style, and they said that was her. That was her not.... Not her revenge, but her way of living. She wanted to live her life to the fullest and as much as she could she, showed that she was in the camp of Joshua and Caleb. And I just think that the lesson is really universal at the end of the day, it's a lesson for us personally. It's a lesson for every people who want to renew their future and get to their promised land. But it's certainly a lesson for us. And I think we should never whine, and we should only choose to conquer what we can conquer and to think highly of ourselves Adam And to listen only to ourselves, not to listen to others. What a powerful idea. Geoffrey Yeah, I, I when he kept on saying over and over again, I don't need a rebbe who's afraid, I mean  it was very powerful. And he touched thousands, tens of thousands of people with his music but also with the message of renewal and renewal Judaism. And as you said before, what our promised land is, is open to interpretation. But I think the message that one has to grab that and to actively aspire and engage. That is a universal truth. Adam Couldn't agree more. That was beautiful. Thank you so much for sharing that. Geoffrey OK, well, Shabbat shalom, everybody. Adam  Shabbat Shalom everybody. Looking forward to next week.    

A short workshop on some Nusach for Kiddush on Leil Shabbos and the Kiddusha Rabba of Yom Shabbos.

R' Shlomo Carlebach On Purim

Modern Jewish music developed from the chassidic music of old to the new sound of the Jewish music revolution led by Shlomo Carlebach in the 1960's. The music world of pre war Europe was brought over to the emerging post war world by Yankel Talmud, Yom Tov Ehrlich, the Chabad niggunim, David Werdyger and Bentzion Shenker of Modzhitz. They served as the bridge to bring classic chassidic music to the new generation. This was followed by Shlomo Carlebach and the revolution of Jewish music in the 1960's. Baruch Chait with the Rabbi's Sons, Yigal Calek and the London School of Jewish Song, the Pirchei-JEP albums all contributed to the early flourishing of the new style Jewish music which would continue to develop in the ensuing decade.   Check out the other Jewish History Soundbites episodes on Jewish music: Shlomo Carlebach mini-series: https://jsoundbites.podbean.com/e/from-lakewood-to-lubavitch-the-early-years-of-shlomo-carlebach/ https://jsoundbites.podbean.com/e/from-all-night-learning-to-all-night-kumzitz-the-early-years-of-shlomo-carlebach-part-ii/ Chazzanus: https://jsoundbites.podbean.com/e/yossele-rosenblatt-and-the-golden-age-of-chazzanus/ Modzhitz: https://jsoundbites.podbean.com/e/chassidic-symphony-the-modzitz-dynasty/   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

What makes a Jewish Leader? One story from Shlomo Carlebach and another from a student who was kicked out of school.

Bubby Shirley was born in 1929 in New Jersey and has seen the United States change in so many ways. In her early years, she helped grow Miami Beach's frum community with her late husband Rabbi Alexander Gross a'h. In her more recent years, she was married to Rabbi Raphael Pelcovitz, Rav of the White Shul in Far Rockaway. She has had many experiences with people like the Ponevezher Rav, R' Shlomo Carlebach and Frank Sinatra (lehavdil). She feels like the luckiest person in the world, even though she has gone through so much. In this episode, Rebbetzin Shirley talks to us about her life, experiences in chinunch and how the world has changed. Episode powered by: AMR Pharmacy

Rav Shlomo Carlebach, rechercher les point positifs! (03/11/20) by Rav Avraham IFRAH

For Reb Shlomo Carlebach's Yortzeit, a demo of the Carlebach Kabbalas Shabbos. If you would like any of the parts recorded more elaborately, contact me at TheDataBeis@gmail.com.

How a bunch of Manhattan Diamond Dealers had a big life realization from a loving man. As told from the book Holy Brother - the life of Shlomo Carlebach.

¿Se puede separar la obra del autor? ¿Desde la ética judía se debe hacerlo? En la actualidad escuchamos este debate con sus voces a favor y en contra en diversas áreas de la vida, del arte y la cultura. En esta oportunidad tomando como disparador "El caso Carlebach" debatimos sobre el tema desde la óptica judía recordando el famoso episodio de Rabí Meir y su maestro Ajer. Shlomo Carlebach fue uno de los grandes cantantes judíos y renovadores de la música sinagogal del siglo XX sin embargo luego de su muerte se escucharon muchas acusaciones en su contra. Por eso muchas sinagogas del mundo, y en la Argentina en Amijai, la sinagoga del Rab. Ale Avruj decidieron no tocar más sus melodías. En un debate apasionante y apasionado nos planteamos sobre las obras, los autores, el público, las sensibilidades, los contextos y más... NUEVOS CURSOS VIRTUALES DE PI ELEF: https://pielef.com 1) Introducción a la Historia Judía I: “La época Bíblica”: En este primer curso abordaremos el período bíblico: desde Abraham (1800 a.e.c aprox) hasta la destrucción del Primer Templo de Jerusalén (586 a.e.c.). A lo largo de siete clases veremos el desarrollo primigenio de este pueblo desde la época de los patriarcas, pasando por la esclavitud en Egipto para luego ver la conquista de la Tierra de Israel y el inicio y el ocaso de los reinos de Israel: https://pielef.com/curso-de-historia-judia-periodo-biblico/ 2) Dilemas éticos contemporáneos desde las fuentes Judías: En este primer curso sobre dilemas éticos presentaremos el estudio de: Aborto, Eutanasia, Donación de órganos, Alcohol y Drogas, Pena de Muerte, Justicia por mano propia, Tenencia de armas, Control vs. Libertad del mercado. Cada clase estará acompañada por un PDF con las fuentes originales en hebreo y su traducción al español: https://pielef.com/dilemas/ Youtube: https://www.youtube.com/pielef Apple Podcast: https://apple.co/2McoMOo Spotify: https://spoti.fi/2MdHNQn Android Google Play: http://bit.ly/2MaGhhW Instagram: https://www.instagram.com/urielromano/ Twitter: https://twitter.com/urielromano/ Facebook: https://www.facebook.com/uriel.romano Website: https://urielromano.com/ Comentarios & Sugerencias: info@pielef.com

Ciclo Reb Shlomo Carlebach - Con Emuná desde Israel

Ciclo Reb Shlomo Carlebach Ep2 - La Torá del Reb by Rab David Saied

Ciclo Reb Shlomo Carlebach - Una vida de cuentos by Oski

In this episode: Psalms 95–98. We continue in the Psalms with some thoughts about a righteous cancellation. And ICYMI, the Lillith magazine piece that exposed Shlomo Carlebach can be found here. Neshama Carlebach’s pieces in Times of Israel can be found here and here.

An honest, open, and free flowing conversation with Meilech Kohn. Get a glimpse into the riveting journey of Meilech Kohn. From the highs to the lows and everything in between, there's one soul-stirring question that cuts through it all: "U'mi Yodea"? Who knows? Perhaps it was for this very reason that you were brought here. (Megillat Esther) More about Meilech: meilechkohn.com Intro Music: L'kvod Shabboswww.youtube.com/watch?v=tjSr3k67ogkOutro Music: Mi Yodeawww.youtube.com/watch?v=U5negGqng_4Questions/comments & sponsorship:extrasaucepodcast@gmail.com

We're closing the book on 5779 with our fifth-annual apology episode (listen to previous year's episodes here [https://www.tabletmag.com/tag/unorthodox-apology]). Join us for stories of apologies, discussions about friendship, and an exploration of one of the most controversial figures in recent Jewish history. First we talk to our Tablet colleague Marjorie Ingall, who co-edits the site SorryWatch.com. She reminds us how to offer a proper apology, and shares the best (and worst) public apologies of the past year. Stephanie sits down with Lauren Mechling, author of the new novel How Could She, and Did Jew Know author Emily Stone to discuss the female friendships that animate Lauren's novel, and reflect on the challenges of maintaining our relationships, particularly as we approach the New Year. In a special reported segment, we talk to Neshama Carlebach and Rabbi Angela Warnick Buchdahl about the complicated legacy of rabbi and composer Shlomo Carlebach. Let us know what you think of the show! Email us at Unorthodox@tabletmag.com or leave a message at our listener line: 914-570-4869. Subscribe to our weekly newsletter to get new episodes, photos, and more. Follow us on Twitter and Instagram, and join our Facebook group. Get your Unorthodox T-shirts, sweatshirts, and baby onesies at bit.ly/unorthoshirt. Thanks to the Jewish Book Council for their help with this episode. Learn more about your ad choices. Visit megaphone.fm/adchoices

Another look at the formative Yeshiva years of Shlomo Carlebach, his relationship with R' Ahron Kotler and the complexities of his leaving the Yeshiva world for his activist work on behalf of the Jewish People. The great "Singing Rabbi" never ceased to sing and never ceased to be a Rabbi. The transitional stage of his being identified with the Yeshiva as one of it's prize students, to the public persona involved in Jewish outreach, is crucial to understanding his later approach and wide reaching influence. Subscribe To Our Podcast on: Apple: tinyurl.com/yy8gaody Google Play: tinyurl.com/yxwv8tpc Spotify: tinyurl.com/y54wemxs Stitcher: bit.ly/2GxiKTJ You can email Yehuda at YGebss@Gmail.com Enjoy Jewish History Soundbites? Please give us a 5-Star Rating and write a positive review!

Clearly the most influential Jewish Composer/Singer of his time, Shlomo Carlebach was a polarizing figure. He was a pioneer in the Jewish Outreach movement and a rabbi to thousands, yet his path to stardom took many interesting twists and turns. From his Rabbeim, Rav Shlomo Heiman and Rav Aaron Kotler to the magnetic influences of The Lubavitcher Rebbe, hear the story of the formative years that shaped the the legendary "Singing Rabbi". Subscribe To Our Podcast on: Apple: tinyurl.com/yy8gaody Google Play: tinyurl.com/yxwv8tpc Spotify: tinyurl.com/y54wemxs Stitcher: bit.ly/2GxiKTJ You can email Yehuda at YGebss@Gmail.com Enjoy Jewish History Soundbites? Please give us a 5-Star Rating and write a positive review!

In this episode of Keeping Jewish Weird, we discuss some of the feedback we’ve received on social and our thoughts about Jewish identity as followers of Yeshua. Our friend Joe also joined us to share some very interesting life experiences he had while on the forefront of the counter-culture and civil rights movements in San Francisco during the sixties. We also talk about his time spent with the Chabad community in Brooklyn, his family’s experiences as Holocaust survivors, how he defines Jewish identity, as well as our responsibility as Jews to stand up for groups of people who are oppressed and underrepresented in society. At the end of the episode we asked our listeners to take part in something to do with Jewish culture. Our recommendations are to visit a local Jewish deli or read Telegraph Avenue by Michael Chabon. As always, if you’re a new listener to Keeping Jewish Weird, we would absolutely love to hear from you and find out what you think about the show. Feel free to also follow us or chat with us on Instagram, Facebook and YouTube (@keepingjewishweird). Or you can learn more about the show at keepingjewishweird.com.

In this week's episode, the splitting of the sea. We discuss miracles, manna, Biblical poetry, Robert Alter, Shlomo Carlebach, Jerry Garcia and why the Israelites complain so much. And some firsts! We announce our first sponsor, the Pravda Family Foundation, and our first live show, as part of The Forum at the Katz JCC on Saturday night, March 2 (on the show, we said March 1, but that was wrong).Keep the positive reviews coming in the Apple Podcasts app and please Like us on Facebook at: https://www.facebook.com/The-Portion-1840699399318632/?view_public_for=1840699399318632   

06 K'vakarat (Shlomo Carlebach) by

02 Return Again (Shlomo Carlebach) by

Rabbi Hahn explores the crossroads of Hebrew chant, kirtan, and Jewish prayer practice. Rabbi Andrew Hahn holds a Ph.D. in Jewish Thought from the Jewish Theological Seminary (Conservative) and received rabbinic ordination from the Hebrew Union College-Jewish Institute of Religion (Reform). He has also studied at the feet of Rabbi Zalman Schachter-Shalomi, founder of the Jewish Renewal Movement. Dubbed “a Shlomo Carlebach for the twenty-first century,” he weaves traditional Jewish liturgy and musical modes into the increasingly popular call-and-response chant technology from India, known as Kirtan. A more quiet side of his personality, Rabbi Hahn has also been teaching martial arts for more than thirty years. Packaging these skills together, Rabbi Hahn travels extensively bringing Hebrew Kirtan, Jewish meditation and Torah learning to Jewish institutions and yoga studios around the world.

What started off as a friendly chat between two mutual admirers of each other's creativity quickly turned into something far more intense. As Jon Madof (lead guitarist of the band Zion80) started discussing how much of his music was inspired by Shlomo Carlebach, the talk turned into a discussion about the abuse allegations that have plagued Carlebach since his death. And, in turn, the responsibility of artists in the age of #MeToo. Find out more about Jon's band Zion80 here: https://zion80.com/ And find out about Jon's new record label, Chant Records, here: https://chantrecords.com/

it all started when two rebbes sat in a sukkah ....   Source Notes -------------------- a cathedral in time – a tabernacle in space 1. Judaism is a religion of time aiming at the sanctification of time. Unlike the space­minded man to whom time is unvaried, iterative, homogeneous, to whom all hours are alike, quality­less, empty shells, the Bible senses the diversified character of time. There are no two hours alike. Every hour is unique and the only one given at the moment, exclusive and endlessly precious. Judaism teaches us to be attached to holiness in time, to be attached to sacred events, to learn how to consecrate sanctuaries that emerge from the magnificent stream of a year. The Sabbaths are our great cathedrals; and our Holy of Holies is a shrine that neither the Romans nor the Germans were able to burn; a shrine that even apostasy cannot easily obliterate: the Day of Atonement. According to the ancient rabbis, it is not the observance of the Day of Atonement, but the Day itself, the “essence of the Day,” which, with man’s repentance, atones for the sins of man. ------- Note: Maimonides, Laws of Repentance 1:3 The essence of Yom Kippur brings attonement for thos who repent as it says: “For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD. Leviticus 16:30 ""כי ביום הזה יכפר עליכם  עצמו של יום הכיפורים מכפר לשבים שנאמר ------ Jewish ritual may be characterized as the art of significant forms in time, as architecture of time. Most of its observances–the Sabbath, the New Moon, the festivals, the Sabbatical and the Jubilee year–depend on a certain hour of the day or season of the year. It is, for example, the evening, morning, or afternoon that brings with it the call to prayer. The main themes of faith lie in the realm of time. We remember the day of the exodus from Egypt, the day when Israel stood at Sinai; and our Messianic hope is the expectation of a day, of the end of days. ------ Moed – Holiday Ohel Moed – Ten of Meeting ------ In the Bible, words are employed with exquisite care, particularly those which, like pillars of fire, lead the way in the far­ flung system of the biblical world of meaning. One of the most distinguished words in the Bible is the word kadosh, holy; a word which more than any other is representative of the mystery and majesty of the divine. Now what was the first holy object in the history of the world? Was it a mountain? Was it an altar? It is, indeed, a unique occasion at which the distinguished word kadosh is used for the first time: in the Book of Genesis at the end of the story of creation. How extremely significant is the fact that it is applied to time: “And God blessed the seventh day and made it holy.” There is no reference in the record of creation to any object in space that would be endowed with the quality of holiness. This is a radical departure from accustomed religious thinking. The mythical mind would expect that, after heaven and earth have been established, God would create a holy place–a holy mountain or a holy spring–whereupon a sanctuary is to be established. Yet it seems as if to the Bible it is holiness in time, the Sabbath, which comes first. When history began, there was only one holiness in the world, holiness in time. When at Sinai the word of God was about to be voiced, a call for holiness in man was proclaimed: “Thou shalt be unto me a holy people.” It was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the erection of a Tabernacle, of holiness in space, was commanded. The sanctity of time came first, the sanctity of man came second, and the sanctity of space last. Time was hallowed by God; space, the Tabernacle, was consecrated by Moses. While the festivals celebrate events that happened in time, the date of the month assigned for each festival in the calendar is determined by the life in nature. Passover and the Feast of Booths [Sukkot], for example, coincide with the full moon, and the date of all festivals is a day in the month, and the month is a reflection of what goes on periodically in the realm of nature, since the Jewish month begins with the new moon, with the reappearance of the lunar crescent in the evening sky. In contrast, the Sabbath is entirely independent of the month and unrelated to the moon. Its date is not determined by any event in nature, such as the new moon, but by the act of creation. Thus the essence of the Sabbath is completely detached from the world of space. The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation, from the world of creation to the creation of the world. The Sabbath (FSG Classics) Paperback – July 28, 2005 by Abraham Joshua Heschel 2. After the destruction of the Second Temple there … was no High Priest, no sacrifice, no divine fire, no Levites singing praises or crowds thronging the precincts of Jerusalem and filling the Temple Mount. Above all there was no Yom Kippur ritual through which the people could find forgiveness. It was then that a transformation took place that must constitute one of the great creative responses to tragedy in history. Tradition has cast Rabbi Akiva in the role of the savior of hope. The Mishna in Yoma, the tractate dedicated to Yom Kippur, tells us in effect that Rabbi Akiva could see a new possibility of atonement even in the absence of a High Priest and a Temple. God Himself would purify His people without the need for an intermediary. Even ordinary Jews could, as it were, come face to face with the Shekhina, the Divine Presence. They needed no one else to apologize for them. The drama that once took place in the Temple could now take place in the human heart. Yom Kippur was saved. It is not too much to say that Jewish faith was saved. Every synagogue became a fragment of the Temple. Every prayer became a sacrifice. Every Jew became a kind of priest, offering God not an animal but instead the gathered shards of a broken heart. For if God was the God of everywhere, He could be encountered anywhere. And if there were places from which He seemed distant, then time could substitute for place. “Seek God where He is' to be found, call on Him' where He is close” (Is. 55:6) -— this, said the sages, refers to the Ten Days of Repentance from Rosh HaShana to Yom Kippur (Yevamot 105a). Holy days became the surrogate for holy spaces. Yom Kippur became the Jerusalem of time, the holy city of the Jewish soul. Koren Sacks Yom Kippur Mahzor (Hebrew and English) Hardcover – August 15, 2012 by Rabbi Jonathan Sacks  pp xv-xvi During Sukkot, we add a prayer: “May the All Merciful establish (raise) for us the fallen Sukkah of David” הרחמן הוא יקים לנו את סוכת דוד הנופלת The notion of the “fallen Sukkah” come from the prophet Amos (9:11) In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old;  בַּיּוֹם הַהוּא, אָקִים אֶת-סֻכַּת דָּוִיד הַנֹּפֶלֶת; וְגָדַרְתִּי אֶת-פִּרְצֵיהֶן, וַהֲרִסֹתָיו אָקִים, וּבְנִיתִיהָ, כִּימֵי עוֹלָם From the first day of Elul until the last day of Sukkot we read Psalm 27 every day. One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to behold the graciousness of the LORD, and to visit early in His temple.  or He concealeth me in His pavilion (lit. Sukkah) in the day of evil; He hideth me in the covert of His tent; He lifteth me up upon a rock. אַחַת, שָׁאַלְתִּי מֵאֵת-ה'--    אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית-ה',    כָּל-יְמֵי חַיַּי; לַחֲזוֹת בְּנֹעַם-ה',    וּלְבַקֵּר בְּהֵיכָלו כִּי יִצְפְּנֵנִי, בְּסֻכֹּה--    בְּיוֹם רָעָה: יַסְתִּרֵנִי, בְּסֵתֶר אָהֳלוֹ;    בְּצוּר, יְרוֹמְמֵנִי Musical notes: Achat Sha’alti mei’eit Adonai otah avakeish (2x) Shivti b’veit Adonai kol y’mei chayai Lachazot b’no’am, b'no'am Adonai ul’vakeir b’heichalo (2x) This melody, written by Israel Katz. See The Chazzan’s Tisch here and Velveteen Rabbi here for an Hebrew/English version and some background into Israel Katz the composer.  Here’s the track I play on the podcast 1:10 seconds in and available on iTunes here   Cho Rachman (Rebuilt) composed and sung by Shlomo Carlebach on his 4th LP, In The Palace Of The King (Vanguard, 1965) and available on Amazon here.    

Israel Beat Jewish Music Podcast Students of Shlomo Carlebach in Nachlaot, Jerusalem record a CD that makes you feel like it's Shabbos.

Chaya Paretzky on Shlomo Carlebach also: Yehuda Azoulay on Sephardic Rabbis

Rabbi Jeffrey Saks discusses the new collection of teaching and stories by R. Shlomo Carlebach on the Parsha with the book's editor, R. Shlomo Katz of the Carlebach Legacy trust (www.CarlebachLegacy.com)

Rabbi Jeffrey Saks discusses the new collection of teaching and stories by R. Shlomo Carlebach on the Parsha with the book's editor, R. Shlomo Katz of the Carlebach Legacy trust (www.CarlebachLegacy.com)

Councilman Brad Lander, Ambassador Yoram Ettinger, Expert on US relations and former minister Israeli embassy and Rabbi Naftali Citron of the Carlebach Shul on Shlomo Carlebach's legacy

Gabriel Strenger spricht mit radio tachles über jüdische Soulmusik, die Bedeutung von Shlomo Carlebach für die jüdische Musik, die musikalischen Wurzeln in Basel und die Spiritualität von Musik…

The song we just heard: "Am Yisrael Chai" - the people of Israel live, and "Od Avinu Chai" -Still our Father lives, is a famous song written by the Singing Rabbi, Shlomo Carlebach in the sixties on behalf of Soviet Jewry who was trapped in the former communist empire. The song became a kind-of anthem for the Jews of the Soviet. It was about 17 years ago that the Soviet Union collapsed and the door was opened for Jews to return to their ancient homeland. In total over a million Jews returned from the former Soviet Union to the land of Israel.

This week's links: Neshama Carlebach's Website Neshama Carlebach's CDs Wikipedia listing for Shlomo Carlebach