Podcasts about Sifra

Scopri la Bibbia un versetto per volta con semplici commenti dell'insegnante Egidio Annunziata.LETTURA DELLA SACRA BIBBIAEsodo 1 - https://www.bible.com/it/bible...1 Questi sono i nomi dei figli d'Israele che vennero in Egitto. Essi ci vennero con Giacobbe, ciascuno con la sua famiglia:2 Ruben, Simeone, Levi e Giuda;3 Issacar, Zabulon e Beniamino;4 Dan e Neftali, Gad e Ascer.5 Tutte le persone discendenti da Giacobbe erano settanta. Giuseppe era già in Egitto.6 Giuseppe morì, come morirono pure tutti i suoi fratelli e tutta quella generazione.7 I figli d'Israele furono fecondi, si moltiplicarono abbondantemente, divennero numerosi, molto potenti, e il paese ne fu ripieno.8 Sorse sopra l'Egitto un nuovo re, che non aveva conosciuto Giuseppe.9 Egli disse al suo popolo: «Ecco, il popolo dei figli d'Israele è più numeroso e più potente di noi.10 Usiamo prudenza con esso, affinché non si moltiplichi e, in caso di guerra, non si unisca ai nostri nemici per combattere contro di noi e poi andarsene dal paese».11 Stabilirono dunque sopra Israele dei sorveglianti ai lavori, per opprimerlo con le loro angherie. Israele costruì al faraone le città che servivano da magazzini, Pitom e Ramses.12 Ma quanto più lo opprimevano, tanto più il popolo si moltiplicava e si estendeva; e gli Egiziani nutrirono avversione per i figli d'Israele.13 Così essi obbligarono i figli d'Israele a lavorare duramente.14 Amareggiarono la loro vita con una rigida schiavitù, adoperandoli nei lavori d'argilla e di mattoni e in ogni sorta di lavori nei campi. Imponevano loro tutti questi lavori con asprezza.15 Il re d'Egitto parlò anche alle levatrici ebree, delle quali una si chiamava Sifra e l'altra Pua, e disse:16 «Quando assisterete le donne ebree al tempo del parto, quando sono sulla sedia, se è un maschio, fatelo morire; se è una femmina, lasciatela vivere».17 Ma le levatrici temettero Dio, non fecero quello che il re d'Egitto aveva ordinato loro e lasciarono vivere anche i maschi.18 Allora il re d'Egitto chiamò le levatrici e disse loro: «Perché avete fatto questo e avete lasciato vivere i maschi?»19 Le levatrici risposero al faraone: «Le donne ebree non sono come le egiziane; esse sono vigorose, e prima che la levatrice arrivi da loro, hanno partorito».20 Dio fece del bene a quelle levatrici. Il popolo si moltiplicò e divenne molto potente.21 Poiché quelle levatrici avevano temuto Dio, egli fece prosperare le loro case.22 Allora il faraone diede quest'ordine al suo popolo: «Ogni maschio che nasce, gettatelo nel Fiume, ma lasciate vivere tutte le femmine».Episodio: Esodo 1Conduttore: Egidio AnnunziataLuogo: Nocera Inferiore, Salerno - ItalyEvento: Incontro domenicale della comunità Essere Un CristianoData: 10/12/2023Lingua: ItalianaProduzione: © Essere Un Cristiano 2023

Afgelopen zondag sprak Sifra Bekx over Overstroom Mij. Ze sprak het voorbeeld wat het overstromen van je hart met Gods liefde met je doet.

¿Qué tan lejos ha llegado el extremismo sobre el contacto físico en el judaísmo? ¿Está realmente prohibido que un hombre judío toque a una mujer que no es su esposa, incluso para un simple saludo? Hoy nos sumergimos en la halajá y exploramos qué dicen la Torá y las fuentes rabínicas sobre este tema, desafiando algunas creencias arraigadas. ¿Será verdad que no podemos ni siquiera darnos la mano? ¡Descúbrelo en este episodio de Judaísmo Picante! Fuentes: Rab David Golinkin; Torá; Tanaj; Ervah; Arayot (Levítico 18); Niddah; Midrash Tanaítico (Sifra, Ajarei Mot 13:2); Levítico 18:6; Levítico 18:19; Najmánides; Deuteronomio 22:14; Isaías 8:3; Levítico 20:16; Ketubot 17a; Rashi; Kiddushin 81b-82a; Shmuel; Shabat 13a; Avodah Zarah 17a; Génesis 29:11; Génesis Rabbah 70:12; Yerushalmi Sotah 3:1, fol. 18c; Números 5:25; Mishná Sotah 3:1; Rab J. Simcha Cohen; Tosafot a Kiddushin 82a; Ritba (Jidushim a Kiddushin 81b); Rema en Even Ha'ezer 21:5; Rabí Shmuel b”r Baruch; Mordejai; Rabí Yosef Caro; Rashba; Rabí Yehonatan Eibeschitz; Rabí Yosef Steinhart; Rabí Ovadia Yosef; Rabí Yitzhak Yosef; Prof. Baruch Levine; Éxodo Rabbah 16:2; Sefer Hassidim; Rabbeinu Yonah Gerondi; Igeret Hateshuvah; Sha'arei Teshuvah; Sefer Hayirah; Rabí Ya'akov Ben Asher (Ba'al Haturim al Hatorah); Testamento Ético de Eliezer ben Shemuel Halevi; Shulján Aruj; Aruj Hashulján; Aseh Lekha Rav, Jerusalén, 2019. Spotify: open.spotify.com/show/6l3kxIeAgGavsMSvEKDnzd Instagram: /pasionygratitud ¡Te invitamos a suscribirte y dejar tus comentarios! El Rab Diego lee personalmente cada uno de los mensajes.

OBEDIENCIA A DIOS EN LA MISIÓN MIÉCOLES 7 DE AGOSTO DE 2024 DE DIOS PARA TI, HOY. Éxodo 1:20-21 “Y Dios hizo bien a las parteras; y el pueblo se multiplicó y se fortaleció en gran manera. Y por haber las parteras temido a Dios, él prosperó sus familias.” Sifra y Pua ejecutaron una de las misiones más importantes en la historia de Israel. Estas mujeres parteras estaban a cargo del cuidado de las embarazadas hebreas y el faraón había emitido un decreto para matar a los niños hebreos tan pronto nacieran. Mientras Dios las había capacitado para ayudar a traer vida, este gobernante inseguro intentaba que ellas le ayudarán a destruir al pueblo de Dios. Ellas decidieron en unidad de espíritu defender la vida y obedecer a Dios aun poniendo en riesgo sus propias vidas. Dios honró su valentía y prosperó a Sifra y Pua y a sus familias. En la misión hay riesgos que debemos tomar, sin embrago, decidir obedecer a Dios siempre nos hará prosperar en todo lo que emprendamos. (Pastora Yamiley Martínez) -- Te damos la bienvenida a nuestras reflexiones diarias. Cada día leemos y meditamos en una porción bíblica, para encontrar revelación de Dios que encamine nuestros pasos y haga próspero nuestro camino. Esto es… DE DIOS, PARA TI, HOY. ....... http://www.findnewhope.com/nueva-esperanza ....... www.facebook.com/PastoresRobertoyYamiley ....... Pastores Roberto y Yamiley, De Dios Para Ti Hoy - New Hope en Español , Brandon, FL (813) 689-4161

SÁBADO 20 DE JULIO DE 2024 DE DIOS PARA TI, HOY “Cuando asistáis a las hebreas en sus partos, y veáis el sexo, si es hijo, matadlo; y si es hija, entonces viva. Pero las parteras temieron a Dios, y no hicieron como les mandó el rey de Egipto, sino que preservaron la vida a los niños.” (Éxodo 1:16-17) Las parteras sabían que lo que hacían les podía costar la vida. Hay leyes que se someten a votación cuando no debían ni siquiera discutir lo que Dios, en su ley dejó bien definido: No matarás, y mucho menos a los propios hijos. Sifra y Fúa respetaron a Dios por encima de todo y Dios las respaldó. Y la palabra dice que: “Por haber temido a Dios, las parteras, Él prosperó sus familias”. (vs.20-21) Escoger la voluntad de Dios como superior a todo y a todos, a cualquier precio, siempre tendrá su recompensa. (Gina Sánchez) -- Te damos la bienvenida a nuestras reflexiones diarias. Cada día leemos y meditamos en una porción bíblica, para encontrar revelación de Dios que encamine nuestros pasos y haga próspero nuestro camino. Esto es… DE DIOS, PARA TI, HOY. ....... http://www.findnewhope.com/nueva-esperanza ....... www.facebook.com/PastoresRobertoyYamiley ....... Pastores Roberto y Yamiley, De Dios Para Ti Hoy - New Hope en Español , Brandon, FL (813) 689-4161

"Heel veel vrouwen hebben veel aan persoonlijke ontwikkeling gedaan, maar om écht je schaamte aan te kijken; mag je het mogen, mag je jezelf aanraken... om écht te gaan voelen... dat is next level."En toen was eindelijk het gesprek daar. Dat gesprek dat eigenlijk al sinds de start van mijn podcast af en toe op mijn voordeur klopte. Ik spreek met Sifra Nooter, Sjamanistisch Seks Healer, Oprichter van de ‘Magie van Seksualiteit' met trainingen voor vrouwen en stellen en auteur van Het Vergeten Weten en De Geboorte van de Nieuwe Aarde. Én één van de sleutelfiguren in mijn persoonlijke seksuele reis. We spreken onder andere over het verschil tussen het vluchtige orgasme van 'platte seks' en seksualiteit als levensenergie, over hoe een libido van nul heeft geleid tot de zoektocht naar vrouwelijke seksualiteit, over dat je schaamte aankijken en jezelf aanraken next level is in het land van persoonlijke ontwikkeling.En als rode draad geeft Sifra 6 praktische tips voor het laten ontwaken van de vrouwelijke seksualiteit. Die ik, als voorvechter van het gezamenlijke werk als stél

Sinds kort heb ik een nieuwe geleidehond. Haar naam is Sifra. In deze aflevering vertel ik je hoe de kennismaking en instructieperiode verlopen is. Je komt te weten wat de voorwaarden zijn om een geleidehond te hebben, wat de voor- en nadelen zijn van een geleidehond of assistentiehond, en waarom ik hiervoor kies ipv met een stok te lopen.Je ontdekt ook bij welke organisaties je terecht kan voor het aanvragen en opleiden van een geleidehond.In Nederland zijn dat:Koninklijk Nederlands Geleidehond Fonds (KNGF): www.geleidehond.nl Stichting DCN: www.guidedog.nlGeleidehondenschool Herman Jansen: www.geleidehondtrainer.nlGaus Assistentiehonden: www.assistentiehonden.euVerder krijg je ook een update over de Showdown competitie en vierde ik feest omdat deze podcast 4 jaar bestaat

Kedoshim | "The Song of the Covenant" by Rav Yitzchak Etshalom Why was Parashat Kedoshim uniquely presented "publicly" (בהקהל) and how was that manifested?  The first half of Parashat Kedoshim (Vayikra 19:1-37) was presented, per the opening verse, in a public forum - "מלמד שפרשה זו נאמרה בהקהל", as the Sifra states. The centrality of the content of these verses explains the significance of these passages, yet what are we to make of the "public presentation"? And how are we to account for the oft-repeated refrain of אני השם (אלקיכם) that punctuates this reading? A novel proposal of the method of presentation of these laws and its role in public transmission of the ברית is suggested here along with the role of this covenant in apposition to the engraved ברית of the עשרת הדברים. Source sheet >>

2. Sifra Y Fúa. Serie Desconocidos by Iglesia Evangélica Bautista de Cádiz

Hai gue Sifra! Balik lagi dengan gue yang udah lama ga ngebahasa hal hal yang biasa dibicarain, gue harap lo semua juga bisa paham dengan maksud yang gue berikan ke kalian, mungkin ga sesempurna itu, tapi yang lo perlu tau, gue, lo, itu punya kekhasannya masing masing jadi lo ga perlu insecure. Konsultasi boleh lewat email sifrapoalusia@gmail.com atau dari Instagram @woodplsa, sekian luv y'all!

====================================================SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1=======================================================================VIRTUOSADevoción Matutina Para Mujeres 2024Narrado por: Sirley DelgadilloDesde: Bucaramanga, Colombia===================|| www.drministries.org ||===================10 DE ABRILIR CONTRA LA AUTORIDAD«Como las parteras tuvieron temor de Dios, él las favoreció» (Éxo. 1:20-21).Por lo general, las mujeres no somos combativas; solemos ceder para mantener Por page tranquilidad. Por el bien de las relaciones familiares, laborales, sociales y eclesiásticas, hemos desarrollado una convicción interna de que es necesario ser sumisas a la autoridad. Pero ¿y si esa autoridad nos pide algo contrario a los principios bíblicos? ¿Qué hacer entonces? ¿A quién debo temer, a la autoridad, al combate, o a Dios? Hay dos mujeres en la Biblia que me ayudan a resolver esta duda; se llaman Sifra y Fúa. Si nunca has oído hablar de ellas, te resumo su historia, que se sitúa en Egipto, allá por los tiempos anteriores a la liberación del pueblo israelita de la esclavitud.Sifra y Fúa eran dos parteras de las mujeres hebreas a las que, un buen día, el faraón les hizo la siguiente petición (que cuando viene del rey del alto y del bajo Egipto, más que petición es una orden directa bajo pena de muerte): «Cuando atiendan a las hebreas en sus partos, fíjense en el sexo del recién nacido. Si es niña, déjenla vivir, pero si es niño, ¡mátenlo!» (Éxo. 1: 15-16). ¡¿Pero qué clase de petición/orden es esta que se les da a estas dos mujeres?! En otras palabras: maten a todos los niños que les nazcan a las hebreas. Matar no es cosa pequeña a los ojos de Dios.¿Qué crees que hicieron estas dos mujeres? O quizás la pregunta más pertinente es: ¿Qué hubieras hecho tú? ¿Hubieras sido partícipe de una limpieza étnica? ¿Hubieras violado abiertamente el mandamiento explícito de no matar? No voy a fingir que tengo respuesta a estas preguntas tampoco; la vida no me ha puesto en situaciones de tal envergadura como para conocerme a mí misma lo suficiente para saber cuál sería mi conducta. Pero me encanta lo que hicieron las parteras: se negaron a cumplir la orden del faraón. Punto. Pase lo que pase.Su desobediencia no pasó desapercibida, así que «tuvieron que comparecer ante el rey para explicar por qué habían dejado vivir a los niños». «Dieron esta excusa: "Porque las mujeres hebreas [...] son muy robustas y dan a luz antes de que nosotras lleguemos a atenderlas" (Éxo. 1: 18-19). Menuda respuesta; tremendo valor. Se atrevieron a desafiar a la autoridad civil porque pedía algo que iba en contra de la autoridad divina, y por eso precisamente «Dios las favoreció». Todo un ejemplo a seguir en materia de conciencia.Señor, hazme saber cuándo esperas que te obedezca a ti antes que a nadie. Pon en mí ese temor santo que me permita ser fiel a una conciencia educada en tu Palabra.«La conciencia es la presencia de Dios en el hombre». Víctor Hugo. 

In deze Sunday service spreekt Sifra Bekx over: Je koers bepalen door van richting te veranderen. Dienst van zondag 24 maart 2024.

Shemini | Who Are "Those Who Are Close To Me"? by Rav Yitzchak Etshalom What did Moshe mean when he said הוא אשר דבר השם בקרובי אקדש? The dramatic and climactic narrative of the "Eighth Day" is shattered by the tragic death of Nadav and Avihu, which is followed by Moshe's words (of consolation? encouragement?) to Aharon and then by the Divine command, given (for the only time) exclusively to Aharon, regarding the ban on entering the Mishkan while inebriated. The narrative then continues with the details of Aharon and his surviving sons and their continuing the special worship of the day. Moshe's words to Aharon are, however, a bit unclear - is he consoling him over the death of his sons or is there an even grander statement being made? We explore the statement through the eyes of the Sifra and Rashi, but then see a distinctly different approach suggested by Rashbam and R. Yosef Bekhor Shor. Source sheet >>

The Mishkan was finally complete. The nation looked at the magnificent work with great joy, and Moshe was proud. So proud, in fact, that he did something that he only did once more– just before his death: he blessed the entire nation. Actually, the erection of a Mishkan was the greatest blessing in itself. Hashem had promised the Jewish nation in Parshas Terumah, “Build me a Mishkan— and I will dwell among them” (Exodus 25:8). But Moshe felt that he, too, would add a blessing. וַיַּ֨רְא מֹשֶׁ֜ה אֶת־כׇּל־הַמְּלָאכָ֗ה וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה כֵּ֣ן עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם מֹשֶֽׁה׃ {פ} And when Moses saw that they had performed all the tasks—as יהוה had commanded, so they had done—Moses blessed them. https://www.sefaria.org/Exodus.39.43 והנה עשו…כן עשו, and behold they had done it…so they had done. The additional word והנה in this verse alludes to the speed with which the Tabernacle was built, something that was very pleasing to Moses when he looked at the components the people presented him with. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.1 עוד ירצה באומרו עשו אותה לשון תיקון שתקנו אותה כמצטרך, ועוד מודיע שהשכיל בה שעשאוה כאשר צוה ה' בפרטי המשפט, והוא אומרו כאשר וגו' כן עשו. The addition of the word אותה in the line עשו אותה, testifies to the quality of the work. The artisans had put to use all their intelligence in constructing these parts and the result had proved successful. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.2 עוד ירצה על פי דבריהם ז'ל (זבחים ס'ב.) כי יש פרטי המצות שאינם לעיכוב אלא למצוה ומנו חכמים דברים המעכבים זה את זה, והודיע הכתוב בכפל המעשה לומר שעשו כל אשר צוה אפילו דברים שאינם אלא למצוה מן המובחר: If we follow the approach of the Talmud Zevachim 62 that every commandment contains details which are not mandatory but which are desirable, the Torah tells us that the artisans performed even all those details which were not mandatory. This explains why the Torah repeated the word עשו, they did, i.e. the artisans did both what was mandatory and what was in effect optional. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.3 ויברך אותם משה. טעם שהוצרך לומר משה ולא סמך על זכרונו בסמוך, לומר לא תהיה ברכה זו קלה בעיניך כי משה איש האלהים ברכם ודבר גדול הודיע הכתוב בדבר זה, ולטעם זה הוא שהודיע הכתוב ואמר ויברך אותם וזולת היות משה אין התורה מגדת אם יברך אדם לחבירו: ויברך אותם משה, Moses blessed them. The reason the Torah wrote the name Moses instead of simply 'he blessed them,' (seeing that his name was mentioned at the beginning of our verse) is to teach us not to take this blessing lightly. It is something very special to be blessed by a man of G'd such as Moses. If the people had been blessed by someone of lesser stature the Torah would not have recorded this as something we have to know so many thousands of years later. Normally, the Torah could have written משה ברך אותם, or: הוא ברך אותם. By placing the name Moses at the end of the line the Torah taught us the significance of being blessed by someone of Moses' standing. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.4 ויברך אתם משה. אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְמַעֲשֵׂה יְדֵיכֶם, וִיהִי נֹעַם ה' אֱלֹהֵינוּ עָלֵינוּ וְגוֹ', וְהוּא אֶחָד מִי'א מִזְמוֹרִים שֶׁבִּתְפִלָּה לְמֹשֶׁה (ספרא): ויברך אתם משה AND MOSES BLESSED THEM — He said to them “May it be the will of God that His Shechinah rest upon the work of your hands; ‘and let the beauty of the Lord our God be upon us and establish Thou the work of our hands upon us'” (Psalms 90:17.) (Sifra, Shemini, Mechilta d'Miluim 2 15) This (from ויהי נועם onward) is part of one of the eleven Psalms (90—100) that are in the section beginning with, תפלה למשה; (Numbers Rabbah 12:9). https://www.sefaria.org/Rashi_on_Exodus.39.43.1 וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ May the favor of the Lord, our God, be upon us;let the work of our hands prosper,O prosper the work of our hands! https://www.sefaria.org/Psalms.90.17 כוננהו. כונן אותו, ושני פעמים ומעשה ידינו כוננהו א' על מלאכת המשכן שבירכן לישראל והתפלל שתשרה שכינה במעשה ידיהם במשכן ואחת שתהא ברכה במעשה ידיהם: establish it Establish it. The two times “and the work of our hands establish” [are mentioned are for the following purposes]: One is for the work of the Tabernacle, when he blessed Israel and prayed that the Shechinah should rest on the work of their hands in the Tabernacle, and one is that there should be a blessing in the work of their hands. https://www.sefaria.org/Rashi_on_Psalms.90.17.3 And Beautiful thought by Rabbi Mordechai Kamenetzky At first it seems that Moshe is reiterating the promise that Hashem Himself made. Hashem had promised to dwell in the midst of the Sanctuary that the Jewish nation would build. Why, then did Moshe repeat G-d's promise as a blessing? Is he blessing them that Hashem should keep His word? Or is he perhaps bestowing a more powerful message? A man once approached Rabbi Yehuda Assad for advice. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills I may be able to turn that location into a profitable venture. Do you think I should buy it?” Rav Assad made a face. “I don't think that it would be prudent to enter that part of the city for a business venture.” The man left somewhat dejected. A few days later another man entered the Rabbi's study with the identical question about the same property. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills, and of course with Hashem's help, I may be able to turn that location into a profitable venture. Do you think I should buy it?” This time Rabbi Assad nodded in approval. “I think you should make a go of it. I have no doubts that it will be a success.” When word got out that the Rabbi was behind this new endeavor, the first man stormed into his study quite upset. “Why did the you tell me not to buy the property and then tell my friend just the opposite?” he demanded. “My dear student,” answered the Rabbi, “there is a great difference. Your friend took in a partner. He said that with the help of Hashem he could make a go of it. When someone includes Hashem in his plans, I am sure that he will succeed!” For the first time since the exodus the Jews had become accomplished craftsman, artisans, tailors, and contractors. They built a magnificent edifice in the wilderness. Moshe knew that a feeling of self-gratification might accompany their accomplishments. Perhaps they may begin to think that it was their wisdom, their skills and only their abilities that made this beautifulMishkanpossible. So he blessed them with words that were meant to dissuade any such delusion. “May Hashem's presence rest in your handiwork.” Of course Hashem promised that he would dwell in theMishkan. Moshe's question was, “would the Jews let him in?” Would they make him a partner? Would they recognizeHashemas a significant factor even in the physical handiwork that they themselves had wrought? To that end, Moshe's blessing incorporated the standard for every action, accomplishment, and success that anyone achieves. May Hashem be a part of your success. May the Shechina rest upon your handiwork. ובמדרש וירא משה את כל המלאכה זו מלאכת בראשית, את כל מלאכת המשכן לא נאמר אלא להודיעך ששקולה מלאכת המשכן כנגד מעשה בראשית, מיד ויברך אותם משה, מה ברכה ברכן אמר יהי רצון שתשרה שכינה במעשה ידיכם מיד אמר (תהילים צ׳:י״ז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו מפני שתחלתו (שם) תפלה למשה איש האלהים. וטעם מעשה ידינו נשיאות כפים שעשה אהרן ביום ההקמה שזה לשון עלינו, ומעשה ידינו כוננהו על ההצלחה במעשה ידיהם ולא כדעת רבי דוד קמחי ז'ל שפי' שהוא לשון כפול. A Midrashic approach (Tanchuma Pekudey 11): The words “Moses saw all the work,” refers to the מעשה בראשית, the creation of the universe; the Torah deliberately omitted adding the words מלאכת המשכן, “the work of the Tabernacle,” in order to teach us that this construction of the Tabernacle was equivalent in a sense to the construction of the universe itself. Immediately after Moses observed this he blessed the people saying: “may the Presence of the Lord, the Shechinah, come to rest on the work of your hands.” He continued immediately with the words of Psalm 90,17: “may the favor of the Lord, our G'd, be upon us; let the work of your hands prosper, O prosper the work of our hands.” The reason these words were appropriate is that the Psalm commences with the words “a prayer of Moses, the man of G'd.” The meaning of the words: “the work of our hands” is a reference to the priestly blessing bestowed upon the people by Aaron on the day the Tabernacle was put up. This is why the word עלינו “upon us,” Moses including himself, was appropriate. Finally, the last words in this blessing, the words ומעשה ידינו כוננהו, refer to the enduring success of the work the people had accomplished. This does not agree with the opinion of R' David Kimchi (רד'ק) who views these words as a repetition of what Moses had said before in order to reinforce his wish. https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_39.43.2 בשבת אנו זוכים לתוספת קדושה בכל תחומי החיים, ברוח ובחומר, בתפילה ובסעודות, והמגמה להמשיך את הארת השבת לימות החול. ובאר האר'י ז'ל, שעל ידי אמירת 'ויהי נועם' (תהלים צ, יז – צא, טז) בתפילת ערבית של מוצאי שבת, הננו ממשיכים את תוספת הקדושה הרוחנית של השבת לימות החול, ומבקשים, שנועם ה' ישרה על מעשה ידינו. ועל ידי סעודת 'מלווה מלכה', אנו ממשיכים את הארת הקדושה לאכילה של כל השבוע. On Shabbat we are blessed with additional holiness in all areas of life, material and spiritual, as expressed through prayer and meals. Our goal is to extend the light of Shabbat to the weekdays. Arizal explains that by saying Vi-yhi No'am (Tehilim 90:17–91:16) in Ma'ariv on Saturday night, we extend the additional spiritual holiness of Shabbat to the weekdays, and ask that God's grace rest upon all our endeavors. Through melaveh malka we extend the light of holiness to our eating all week. https://www.sefaria.org/Peninei_Halakhah,_Shabbat.7.7.3 פסוק 'ויהי נועם', יש בו כונות עמוקות ונשגבות, וצריך שתכוין לפחות בפשוטן של דברים, דכונתו על פי הזוהר הוא: אף על פי שאין אנחנו יודעים לכוין בסוד המצוות והתפילות, השם יתברך הוא ישלים כונתינו, ויעלה עלינו כאילו כונו בכל הכונות הראויות לכוין, ועל ידי כן מעשינו במצוות ועקימת שפתינו בתפילות, תהיה כוננה לעלות למעלה לעשות פעולתה, ובסידור רבינו הרש'ש ז'ל מבואר, שצריך לכוין בפסוק זה, שאם חטאנו וגרמנו לסלק אור הקדושה שנמשכה עלינו על ידי מעשים טובים, הנה אתה האל ברחמיך תכונן ותתקן לאותם מעשים טובים, ותחזור להמשיך עלינו אור אותה הקדושה, שתי כונות פשוטות אלו יכוין האדם בכל פעם שיאמר פסוק זה קודם כל מצוה ועסק התורה, ויש מדקדקים לכפול בכל פעם פסוק זה, כדי לכוין כונה אחת באמירה ראשונה, וכונה אחת באמירה שניה, והוא מנהג יפה, משום דבלאו הכי יש טעם בפעמיים, ובכל קהילות ישראל נוהגים להוסיף ביום טוב מזמור של אותו יום טוב, אך החסידים בבית אל לא נהגו לאומרו: https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vayigash_6.1

Transcriptie Welkom bij de Bijbellezen met Jan-podcast. Leuk dat je weer terugkomt om te luisteren. Op het moment dat ik dit opneem, zitten we midden in de veertig dagen-tijd. Dat is de periode van ongeveer acht weken voor Pasen. Met Pasen herdenken we natuurlijk wat Jezus voor ons heeft gedaan door te sterven aan het kruis en door op te staan uit de dood. Zoals we in een vorige aflevering van de podcast al zagen, liggen de wortels van Pasen in het Joodse Pesach. Dat is het feest waarbij de Israëlieten de uittocht uit Egypte herdachten. Nu heb ik vorig jaar een korte Bijbellees-challenge gelanceerd die gaat over de vervolging van Jezus, maar ook over ‘Vervolging in de Bijbel: van Abel tot de apostelen'. Daar wil ik een stukje van met je delen dat specifiek gaat over de exodus. In deze aflevering deel ik drie lessen die de uittocht ons leert over de vervolging van mensen die oprecht God volgen. In de volgende aflevering zal ik er nog vier delen. Ik hoop dat lessen je aan het denken zetten over de strijd tussen goed en kwaad, maar ook over je eigen geloof. 7 lessen die de uittocht ons leert Het Bijbelboek Genesis eindigt met Jozef en zijn familie die in Egypte zijn neergestreken. Ze leven in vrede en harmonie met de Egyptenaren. Exodus pakt de draad van het verhaal weer op, maar inmiddels zijn er wel vierhonderd jaar verstreken. Dit tweede geschrift van de Bijbel is voor veel mensen lastig te begrijpen. Je kunt het op verschillende manieren lezen. Bijvoorbeeld gewoon als vervolg op de geschiedenis van de familie van Abraham. Je kunt er ook naar kijken met de ‘Jezus-bril' op. Dan zoek je naar parallellen tussen het verhaal over de uittocht en het leven van Jezus. Dat doe ik in mijn boek ‘Jezus in het Oude Testament'. Je kunt ook kijken naar Gods karakter en dat vergelijken met het karakter van Mozes en het karakter van de Egyptische farao. Deze invalshoeken zijn zeer verrijkend, en er zijn vast nog veel meer manieren te bedenken om dit Bijbelboek te bestuderen. Maar ik wil in deze les met jou in vogelvlucht door het verhaal van de uittocht gaan en kijken welke geestelijke principes hier naar voren komen die te maken hebben met vervolging. Hoe gaan we dat aanpakken? Ik geloof dat de uittocht uit Egypte een historisch feit is; er zijn ook veel bewijzen voor. Tegelijkertijd werken de eerste veertien hoofdstukken van Exodus als een soort vergrootglas voor de geestelijke strijd die altijd gaande is. Niet alleen toen, ook nu. Ik ga ervan uit dat de meeste cursisten het verhaal van de uittocht uit Egypte wel kennen, maar ik zal het voor de zekerheid eerst bondig samenvatten. Daarna lezen we verdeeld over twee lessen zeven korte passages. Uit elke passage halen we één les. De uittocht Eerst de samenvatting. Zoals gezegd begint Exodus zo'n vierhonderd jaar na de dood van Jozef. Dit moet ongeveer de vijftiende eeuw voor Christus zijn geweest. God had Zijn belofte gehouden: het nageslacht van Abraham en Sara was inmiddels uitgegroeid tot een groot volk. Hij had ook beloofd dat Israël in Kanaän zou gaan wonen, maar ze wonen dus nog steeds in Egypte. Overigens had God aan Abraham in een droom al voorspeld dat Zijn nakomelingen zouden lijden in slavernij. De Egyptenaren waren bang voor het grote volk dat in hun midden woonde. Omdat ze zich bedreigd voelden, maakten ze slaven van hen. Bovendien gaf een van de latere farao's opdracht om alle pasgeboren jongetjes om het leven te brengen, zodat het volk niet nog groter zou worden. God zag echter naar Zijn volk om. Hij liet een verlosser geboren worden die aan deze kindermoord ontsnapte. Dit kind heette Mozes. Hij was zowel slaaf als koning, want hij was een Hebreeër maar groeide op aan het hof van de farao. Hij vergat zijn afkomst niet en vond het verschrikkelijk dat de Israëlieten zo moesten lijden. Op een dag sloeg hij een Egyptische bewaker dood en moest hij vluchten. Na veertig jaar bij een woestijnvolk te hebben geleefd, verscheen God aan hem. Hij gaf Mozes de opdracht om terug te keren naar Egypte. Daar moest hij aan de farao de opdracht geven om Israël te laten gaan. De farao weigerde en daarom liet God het rampen regenen. Tien in totaal. Bij de tiende werden alle eerstgeborenen gedood, behalve in huizen waarvan de deurposten waren besmeerd met het bloed van een lammetje. Na deze laatste plaag mocht Israël eindelijk vertrekken. Het duurde echter niet lang of de farao kreeg spijt. Hij zette met zijn leger de achtervolging in. God opende het water voor Zijn volk, zodat ze aan de farao konden ontsnappen. Diens soldaten verdronken en Israël was bevrijd van de slavernij. Oké, laten we nu aan de hand van enkele Bijbelteksten gaan kijken naar wat ons dit leert over de vervolging van Gods kinderen. Ik zal steeds eerst de les noemen, dan lezen we de Bijbeltekst en vervolgens geef ik er uitleg bij. (Om deze overdenking niet te lang maken, splitsen we hem dus op in tweeën.) 1. Er is een strijd gaande tegen Gods volk (Exodus 1:8-16) Er kwam in Egypte een nieuwe koning aan de macht, die Jozef niet gekend had. Hij zei tegen zijn volk: ‘De Israëlieten zijn te sterk voor ons en te talrijk. Laten we verstandig handelen en voorkomen dat dit volk nog groter wordt. Want stel dat er oorlog uitbreekt en zij zich aansluiten bij onze vijanden, de strijd tegen ons aanbinden en uit het land wegtrekken!' Er werden slavendrijvers aangesteld die de Israëlieten tot zware arbeid dwongen. Ze moesten voor de farao de voorraadsteden Pitom en Raämses bouwen. Maar hoe meer de Israëlieten onderdrukt werden, des te talrijker werden ze. Ze breidden zich zo sterk uit dat de Egyptenaren een afkeer van hen kregen. Daarom beulden ze hen af en maakten ze hun het leven ondraaglijk met zwaar werk: ze moesten stenen maken van klei en op het land werken, en ze werden voortdurend mishandeld. Bovendien gelastte de koning van Egypte de Hebreeuwse vroedvrouwen, Sifra en Pua geheten, het volgende: ‘Als u de Hebreeuwse vrouwen bij de bevalling helpt, let dan goed op het geslacht van het kind. Als het een jongen is, moet u hem doden; is het een meisje, dan mag ze blijven leven.' Ik geloof niet dat de kerk van vandaag de dag een-op-een de plaats heeft ingenomen van Israël. God heeft aan de nakomelingen van Abraham specifieke beloftes gedaan en heeft een speciaal plan met hen. (Ik moet eerlijk bekennen dat ik geen Israël-kenner ben wat dat betreft, al geloof ik wel dat ook een Jood zich tot Christus moet bekeren om gered te worden.) Wat we in Egypte zien gebeuren met Israël vindt in zekere zin nog steeds plaats. De Joden vormen nog altijd een volk dat door andere volken als een bedreiging wordt gezien. Tegelijkertijd is Gods volk uitgebreid met mensen die Christus volgen. Zij vormen de wereldwijde kerk en ook die vormt een bedreiging voor de wereld. Zoals we in de module over de vervolging van Jezus zagen, sprak Hij hier uitgebreid over. 2. Kinderen van God luisteren niet naar een misdadige overheid (Exodus 1:17-22) Maar de vroedvrouwen hadden ontzag voor God en deden niet wat de koning van Egypte hun had opgedragen: ze lieten de jongetjes in leven. Daarom ontbood de koning de vroedvrouwen. ‘Wat heeft dit te betekenen?' vroeg hij hun. ‘Waarom laat u de jongens in leven?' De vroedvrouwen antwoordden de farao: ‘De Hebreeuwse vrouwen zijn anders dan de Egyptische: ze zijn zo sterk dat ze hun kind al gebaard hebben voordat de vroedvrouw er is.' God zegende het werk van de vroedvrouwen, zodat het volk zich sterk uitbreidde. En omdat de vroedvrouwen ontzag voor God hadden, schonk Hij ook aan hen nakomelingen. Toen gaf de farao aan heel zijn volk het bevel om alle jongens die geboren werden in de Nijl te gooien; de meisjes mochten in leven blijven. Als de farao symbool staat voor vele machthebbers van deze wereld en Israël voor de wereldwijde kerk, dan zien we dat we dus niet altijd naar de overheid hoeven te luisteren. Paulus zegt in zijn brief aan de Romeinen dat we dit wel moeten doen, maar die brief is in een bepaalde context geschreven en zijn opmerking over het gehoorzaam zijn aan de leiders van het land moet in die context worden gelezen. Bij een latere module over de brief aan de Romeinen komen we hierop terug. Hier in Exodus zien we dat twee vrouwen tegen de wil van de farao in gingen. Weet je wat zo opvallend is? De naam van de farao wordt in heel Exodus niet genoemd. De namen van deze twee vrouwen zijn wel opgeschreven. Het is alsof God zegt: ‘Die farao, die mag je vergeten, maar deze vrouwen, die moet je onthouden'. Hij laat bovendien zien hoe moedig en hoe vindingrijk zij zijn. Jezus zou later spreken over zo onschuldig zijn als een duif en zo listig als een slang. Dat waren deze vrouwen. Wij, christenen, mogen net als zij vertrouwen op Gods wijsheid. Maar waarom gehoorzamen deze vroedvrouwen de farao eigenlijk niet? Omdat deze Egyptische machthebber een misdadige opdracht geeft. Gods bevel gaat boven het aardse bevel uit. God wil niet dat baby's worden gedood. Als de overheid dit soort wetten uitvaardigt of als de overheid de kerk vervolgt, dan hoef je de regering dus niet in alles te gehoorzamen. Nu levert dit wel een enorm spanningsveld op. Dat zien we ook in het Nieuwe Testament. Waarom zouden christenen überhaupt de overheid vertrouwen en doen wat zij zegt? Dit is precies waarom Paulus de christenen in Rome waarschuwt om wel hun burgerplicht te blijven doen. Hij spreekt namens God als hij zegt dat het evangelie boven alles gaat. Ons gedrag in de maatschappij is onze eerste getuigenis. Als we goed leven, dan hebben we de mensen om ons heen iets te vertellen. En ook Jezus zei dat we gewoon belasting moeten betalen. ‘Geef aan de keizer wat aan de keizer toekomt, e...

Teri Baaton Mein Aisa Uljha Jiya directed by Amit Joshi, Aradhana Sah, starring Shahid Kapoor and Kriti Sanon explores the whimsical scenario of a man falling in love with a stunning robot named Sifra. Despite its potential for social commentary, satire, and comedy, the film's execution fluctuates between fun and flat moments. However do its shining moments really add up to being an unforgettable romantic comedy? Find out in our review.

Teri Baaton Mein Aisa Uljha Jiya directed by Amit Joshi, Aradhana Sah, starring Shahid Kapoor and Kriti Sanon explores the whimsical scenario of a man falling in love with a stunning robot named Sifra. Despite its potential for social commentary, satire, and comedy, the film's execution fluctuates between fun and flat moments. However do its shining moments really add up to being an unforgettable romantic comedy? Find out in our review.

DIOS SE DA A CONOCER Parte-1 “La obra de Dios”   Detrás de cada situación hay una obra de Dios en proceso.   Se levantó sobre Egipto un nuevo rey que no había conocido a José, y dijo a su pueblo: «Miren, el pueblo de los hijos de Israel es más numeroso y más fuerte que nosotros. »Procedamos, pues, astutamente con él, no sea que se multiplique y en caso de guerra, se una también con los que nos odian y pelee contra nosotros y se vaya del país». Así que pusieron sobre ellos capataces para oprimirlos con duros trabajos; y edificaron para Faraón las ciudades de almacenaje, Pitón y Ramsés. Éxodo 1:8-11   “Nuestro mejor programa de entrenamiento es a través de nuestras dificultades”   Los egipcios, pues, obligaron a los israelitas a trabajar duramente, y les amargaron la vida con dura servidumbre en hacer barro y ladrillos y en toda clase de trabajo del campo. Todos sus trabajos se los imponían con rigor. Entonces el rey de Egipto habló a las parteras de las hebreas, una de las cuales se llamaba Sifra, y la otra Puá, y les dijo: «Cuando estén asistiendo a las hebreas a dar a luz, y las vean sobre el lecho del parto, si es un hijo, le darán muerte, pero si es una hija, entonces vivirá». Pero las parteras temían a Dios, y no hicieron como el rey de Egipto les había mandado, sino que dejaron con vida a los niños.  El rey de Egipto hizo llamar a las parteras y les dijo: «¿Por qué han hecho esto, y han dejado con vida a los niños?». Las parteras respondieron a Faraón: «Porque las mujeres hebreas no son como las egipcias, pues son robustas y dan a luz antes que la partera llegue a ellas». Dios favoreció a las parteras; y el pueblo se multiplicó y llegó a ser muy poderoso. Y por haber las parteras temido a Dios, Él prosperó sus familias. Entonces Faraón ordenó a todo su pueblo: «Todo hijo que nazca lo echarán al Nilo, pero a toda hija la dejarán con vida». Éxodo 1:13-22   Dios puede estar actuando en secreto en medio de tus dificultades.   Un hombre de la casa de Leví fue y tomó por mujer a una hija de Leví. Y la mujer concibió y dio a luz un hijo. Viendo que era hermoso, lo escondió por tres meses. Pero no pudiendo ocultarlo por más tiempo, tomó una cestilla de juncos y la cubrió con asfalto y brea. Entonces puso al niño en ella, y la colocó entre los juncos a la orilla del Nilo. Éxodo 2:1-3   Tus decisiones pueden cambiar el rumbo de la historia de una sociedad en problemas. Tus decisiones si importan. Tus decisiones pueden ser inicio de una gran obra de Dios para todos.   Que una situación se salga de tus manos, no significa que salió del control de Dios.   La hermana del niño se puso a lo lejos para ver qué le sucedería. Cuando la hija de Faraón bajó a bañarse al Nilo, mientras sus doncellas se paseaban por la ribera del río, vio la cestilla entre los juncos y mandó a una criada suya para que la trajera. Al abrirla, vio al niño, y oyó que el niño lloraba. Le tuvo compasión, y dijo: «Este es uno de los niños de los hebreos». Entonces la hermana del niño dijo a la hija de Faraón: «¿Quiere que vaya y llame a una nodriza de las hebreas para que críe al niño?». «Sí, ve», respondió la hija de Faraón. La muchacha fue y llamó a la madre del niño.  Y la hija de Faraón le dijo: «Llévate a este niño y críamelo, y yo te daré tu salario». La mujer tomó al niño y lo crió. Cuando el niño creció, ella lo llevó a la hija de Faraón, y vino a ser hijo suyo; y le puso por nombre Moisés, diciendo: «Pues lo he sacado de las aguas». Éxodo 2:4-10   No estamos llamados a dar por perdido nada, Dios no nos ha mandado claudicar frente a nuestras circunstancias. El poder y los milagros de Dios se dan muchas veces cuando pensamos que todo está perdido.   Dios también se da a conocer a través de nuestras adversidades y dificultades. Una de las virtudes de Dios que él se revela de manera personal en medio de cada suceso en nuestras vidas.   Cada obra de Dios es una historia detrás de la historia.   Dios tiene las cosas bajo control. No dejes de confiar en él.   “A Dios no le preocupa nuestros problemas… El está enfocado en nuestras decisiones.”  

Dagelijkse overdenking bij het She Rises Bijbelleesplan Het thema van de maand september is: Vrouwen naar Gods hart We lezen uit de Bijbel over Sifra en Pua in Exodus 1:15-17

A autoria do livro de Êxodo é atribuída a Moisés, assim como os demais livros do Pentateuco, isso é, os cinco primeiros livros da Bíblia. Este livro foi dirigido, em primeiro lugar, para os israelitas que tinham crescido no deserto e pararam na fronteira da Terra Prometida, Canaã. O tema que unifica todo o livro é a revelação que Deus faz de si mesmo. Os confrontos com o Faraó e a libertação de Israel do Egito, a preservação de Israel no deserto e o recebimento das leis para a vida diária e para o culto, servem para revelar o caráter essencial de Deus. Os primeiros versículos de Êxodo contém informações e acontecimentos descritos em Gênesis. A lista dos descendentes de Jacó segue a ordem de Gênesis 35.23-26. O número 70 concorda com Gênesis 46.27, e pode significar a totalidade em outros documentos antigos. O novo Faraó do Egito não conheceu José pessoalmente, o qual tinha morrido muitos anos antes, nem tinha nenhuma razão para honrar a memória dele. Assim, começou a oprimir os israelitas temendo que pudessem se rebelar contra eles, pois eles se tornaram numerosos no Egito. O povo de Israel, mesmo afligido e escravizado, continuava a se multiplicar e se espalhar no Egito. Diante desse fato, o rei do Egito ordena as parteiras hebreias que se a criança nascida fosse homem, deveria ser morta. A morte dos filhos dos israelitas deveria eliminar qualquer ameaça militar, as mulheres seriam integradas pela cultura egípcia como servas ou esposas. O rei não sabia que caso seu plano tivesse sucesso, acabaria com o povo israelita com quem Deus queria manter sua aliança. As parteiras Sifra e Poá, ao preservarem a vida desses bebês, desempenharam com fidelidade um papel Vital no plano de Deus. A primeira menção a Deus em Êxodo, apresenta-o como superior ao rei a quem a religião egípcia honrava como deus. As parteiras, porém, arriscaram sua própria segurança, recusando-se a matar as crianças porque reverenciavam ao verdadeiro Deus. Irmãos, concluo esse devocional observando que Deus deseja que o amemos sobre todas as coisas. Amar a Deus implica em ouvir sua voz, obedecer sua palavra e fazer somente a sua vontade. Ao obedecer a Deus aquelas parteiras foram honradas, pois Deus as abençoou constituindo-lhes família.  Assim como Deus operou nas vidas de Sifra e Poá, ele operará em nossas vidas também, se tão somente obedecermos seus decretos. Diz a palavra de Deus em atos 5.29b "Mais importa obedecer a Deus do que aos homens " Que Deus nos abençoe Rosana Firmino IEQ sede Hortolândia SP

Aflicción de los israelitas en Egipto 1 Estos son los nombres de los hijos de Israel que entraron en Egipto con Jacob; cada uno entró con su familia: 2 Rubén, Simeón, Leví, Judá, 3 Isacar, Zabulón, Benjamín, 4 Dan, Neftalí, Gad y Aser. 5 Todas las personas que le nacieron a Jacob fueron setenta. Y José estaba en Egipto. 6 Y murió José, y todos sus hermanos, y toda aquella generación. 7 Y los hijos de Israel fructificaron y se multiplicaron, y fueron aumentados y fortalecidos en extremo, y se llenó de ellos la tierra. 8 Entretanto, se levantó sobre Egipto un nuevo rey que no conocía a José; y dijo a su pueblo: 9 He aquí, el pueblo de los hijos de Israel es mayor y más fuerte que nosotros. 10 Ahora, pues, seamos sabios para con él, para que no se multiplique, y acontezca que viniendo guerra, él también se una a nuestros enemigos y pelee contra nosotros, y se vaya de la tierra. 11 Entonces pusieron sobre ellos comisarios de tributos que los molestasen con sus cargas; y edificaron para Faraón las ciudades de almacenaje, Pitón y Ramesés. 12 Pero cuanto más los oprimían, tanto más se multiplicaban y crecían, de manera que los egipcios temían a los hijos de Israel. 13 Y los egipcios hicieron servir a los hijos de Israel con dureza, 14 y amargaron su vida con dura servidumbre, en hacer barro y ladrillo, y en toda labor del campo y en todo su servicio, al cual los obligaban con rigor. 15 Y habló el rey de Egipto a las parteras de las hebreas, una de las cuales se llamaba Sifra, y otra Fúa, y les dijo: 16 Cuando asistáis a las hebreas en sus partos, y veáis el sexo, si es hijo, matadlo; y si es hija, entonces viva. 17 Pero las parteras temieron a Dios, y no hicieron como les mandó el rey de Egipto, sino que preservaron la vida a los niños. 18 Y el rey de Egipto hizo llamar a las parteras y les dijo: ¿Por qué habéis hecho esto, que habéis preservado la vida a los niños? 19 Y las parteras respondieron a Faraón: Porque las mujeres hebreas no son como las egipcias; pues son robustas, y dan a luz antes que la partera venga a ellas. 20 Y Dios hizo bien a las parteras; y el pueblo se multiplicó y se fortaleció en gran manera. 21 Y por haber las parteras temido a Dios, él prosperó sus familias. 22 Entonces Faraón mandó a todo su pueblo, diciendo: Echad al río a todo hijo que nazca, y a toda hija preservad la vida. 2 Un varón de la familia de Leví fue y tomó por mujer a una hija de Leví, 2 la que concibió, y dio a luz un hijo; y viéndole que era hermoso, le tuvo escondido tres meses. 3 Pero no pudiendo ocultarle más tiempo, tomó una arquilla de juncos y la calafateó con asfalto y brea, y colocó en ella al niño y lo puso en un carrizal a la orilla del río. 4 Y una hermana suya se puso a lo lejos, para ver lo que le acontecería. 5 Y la hija de Faraón descendió a lavarse al río, y paseándose sus doncellas por la ribera del río, vio ella la arquilla en el carrizal, y envió una criada suya a que la tomase. 6 Y cuando la abrió, vio al niño; y he aquí que el niño lloraba. Y teniendo compasión de él, dijo: De los niños de los hebreos es este. 7 Entonces su hermana dijo a la hija de Faraón: ¿Iré a llamarte una nodriza de las hebreas, para que te críe este niño? 8 Y la hija de Faraón respondió: Ve. Entonces fue la doncella, y llamó a la madre del niño, 9 a la cual dijo la hija de Faraón: Lleva a este niño y críamelo, y yo te lo pagaré. Y la mujer tomó al niño y lo crio. 10 Y cuando el niño creció, ella lo trajo a la hija de Faraón, la cual lo prohijó, y le puso por nombre Moisés,[a] diciendo: Porque de las aguas lo saqué.[b]

Hai gue disini Sifra! Gue akhirnya bisa nemenin kalian buat bikin podcast yang i think relate aja ama lo semua, sorry sounds pick me, but i swear kalau bakal asik ketika lo bisa denger. Oh ya lo bisa cerita ama gue disini leeat email atau ig boleh, email: sifrapoalusia@gmail.com Ig: @woodplsa, see ya!

Tazria | אם לנקבה ואם למקרא: Limitations and Flexibility in Reading and Interpreting the Text of the Torah, by Rav Yitzchak Etshalom The opening passage in פרשת תזריע, the rule of the יולדת, includes an awkward word when detailing the duration of her impurity when giving birth to a girl: וטמאה שבעים כנדתה. The key word שבעים, is vocalized "Shevu'ayim" (i.e. "a pair of weeks") and that is, indeed, the Halakha. A curious passage in the Sifra seems to include a proposal that the word be read "Shiv'im" - (70) which would extend her period of impurity by 8 weeks. The defense is first presented as a structural consideration - and then is anchored in the phrase "יש אם למקרא" - which seems to mean "we interpret the word exclusively as it is vocalized" - yet a careful look at the text of the Midrash Halakha proves to be puzzling. In this shiur, we try to unravel the puzzle. Source sheet >>

The Sages teach that we can force someone to "get to yes" when it comes to bringing an Olah offering. How in the world does this work? Lev. 1:3, Sifra there, Arakhin 5:6, Rashi to Lev. 1:3, MT Gerushin 2:20, Rav Kook, Orot HaTeshuva 15:10 (trans. R. Shmuel Kurtz)

In deze Sunday Service spreekt Sifra Bekx over het stoppen met haast. In onze levens hebben we allemaal wel te maken met de cultuur van haast. Er bestaat zelfs een haastziekte. Alles moet sneller en praktischer, maar in plaats van de tijd die we over houden door nieuwe innovaties te gaan rusten, vullen we onze tijd op met meer taken. Sifra geeft 4 handreikingen om rustiger te kunnen leven. Dienst van 19 maart 2023

================================================== ==SUSCRIBETEhttps://www.youtube.com/channel/UCNpffyr-7_zP1x1lS89ByaQ?sub_confirmation=1================================================== == DEVOCIÓN MATUTINA PARA MUJERES 2022“SIN MIEDOS NI CADENAS”Narrado por: Sirley DelgadilloDesde: Bucaramanga, ColombiaUna cortesía de DR'Ministries y Canaan Seventh-Day Adventist Church  18 DE SEPTIEMBRE DESOBEDIENCIA INTELIGENTE“Pero Pedro y los apóstoles respondieron: -Nosotros tenemos que obedecer a Dios antes que a cualquier autoridad humana” (Hech. 5:29, NTV).El pueblo de Israel estaba siendo oprimido y esclavizado en Egipto, pero aun así seguía multiplicándose. Entonces, el faraón seguramente a las parteras asesinar a los bebés varones hebreos; un cometer infanticidio. La Biblia nos dice que estas mujeres (que posiblemente eran egipcias y paganas), aun así "temieron a Dios, y no hicieron como les mandó el rey de Egipto, sino que preservaron la vida a los niños" (Éxodo 1:17). Aunque, seguramente, Sifra, Fúa y las demás parteras temían al faraón, un temor y respeto mayor les impidió obedecerlo. En Proverbios 1:7, leemos que "el principio de la sabiduría es el temor de Jehová”. Comprendiendo que tomar la vida de estos niños sería un cruel y grave pecado, las partes prefirieron desobedecer al faraón antes que a Dios. La Biblia nos dice que Dios las favoreció por esto (Éxodo 1:21). Algunos comentaristas bíblicos creen que Dios las favoreció a sus hijos propios. De acuerdo con las costumbres de la época, normalmente, las parteras se dedicaban a este trabajo porque no podían concebir. Sin embargo, como ellas tuvieron temor de Dios, él les concedió una familia numerosa (Exo. 1:21, DHH).La desobediencia civil de las parteras salvó a los niños hebreos de la masacre. Entonces, el faraón seguramente al pueblo "a echar al río a todo hijo que nazca” (Éxo. 1:22), para así ahogarlos. La madre de Moisés desobedeció esta orden y escondió a su hijo durante tres meses. Cuando ya no podía ocultarlo más, ignoró la ley... "al cumplirla". La madre de Moisés cumplió con la letra de la orden: ella echó a su hijo al río... pero en una canasta de juncos impermeabilizada con brea. Entonces, la hija La princesa no solo salvó al niño, sabiendo que era hebreo, sino además que su madre lo amamantara y le pagó un salario (Ex. 2:9).Aunque la Biblia indica que debemos obedecer a los gobernantes (Rom. 13:1, 2), jamás tenemos que hacerlo a costa de nuestra obediencia a Dios. En estos casos, debemos practicar la desobediencia inteligente. Los perros guía para ciegos son adiestrados en el uso de esta técnica; están perturbados para desobedecer las órdenes del amo, si estas pueden conducirlos a una situación de peligro. De igual forma, Dios espera que usemos nuestra sabiduría para ignorar órdenes ilegítimas y crueles.Señor, a veces, para obedecerte, voy a tener que desobedecer a otros. Te pido sabiduría y coraje para tomar decisiones correctas, aun bajo presión. En mi trabajo y en mi vida cotidiana, ayúdame a ser fiel y mantenerme del lado de la verdad, aunque implique un sacrificio personal.

The Torah in Parashat Kedoshim issues one of the most famous of its 613 commands: the command of “Ve'ahabta Le're'acha Kamocha” – “You shall love your fellow as yourself” (Vayikra 19:18). The Sefer Ha'hinuch writes that the Torah requires us “to love every Jew with a deep love,” explaining that we are to care for our fellow Jew and his property the way we care for our own wellbeing and our own property. The Sifra cites Rabbi Akiba's timeless teaching that the command of “Ve'ahabta Le're'acha Kamocha” constitutes “Kelal Gadol Ba'Torah” – “a great principle of the Torah.” The Sefer Ha'hinuch explains that observing this Misva facilitates numerous other Misvot. If a person fulfills this command and truly loves his fellow, then he will not steal, commit adultery, deceive, hurt people, encroach on their property, or commit other interpersonal offenses. Hence, this Misva is “Kelal Gadol Ba'Torah,” a central pillar which leads to the fulfillment of so many other Misvot. The underlying rationale of this Misva, the Sefer Ha'hinuch explains, is that if we act lovingly toward other people, they will, in turn, act lovingly toward us. This will help create a peaceful, harmonious society, which is, of course, one of the important goals of Torah life. The Sefer Ha'hinuch writes that this command includes not only ensuring to avoid causing our fellow physical or financial harm, but also speaking in praise of people, and refraining from speaking disparagingly about them. Just as we want people to speak favorably about us, and not to speak about us disparagingly, we must do the same for others. This Misva applies in all places, in all times, and to both men and women. One who causes his fellow pain or harm transgresses this affirmative command. The commentators raise the question of how the Torah could possibly demand that we love other people as much as we love ourselves. We innately concern ourselves primarily with our own wellbeing. Is it reasonable to expect us to feel the same love and concern for others as we feel for ourselves? Moreover, the same Rabbi Akiba who described this command as “a great principle of the Torah” explicitly ruled that one's own wellbeing takes precedence over that of others. As the Gemara discusses in Masechet Baba Mesia (62), Rabbi Akiba maintained that if a person suffers from dire dehydration while traveling in a desert, and has just enough water to sustain his life, he may drink it, even though his companion will then die. He is not required to sacrifice his life to save his fellow traveler's life, because a person's own life takes precedence over other people's lives. How can this ruling be reconciled with the Biblical command of “Ve'ahabta Le're'acha Kamocha”? One explanation is based upon the famous story told of a gentile who came to Hillel and said he would convert if Hillel could teach him the entire Torah in a single sentence. Hillel replied, “That which you despise – do not do to your fellow.” Notably, Hillel mentioned only refraining from doing to others what one dislikes; he does not mention the converse – that one should actively do to others that which he wants done to him. Some have thus proposed that the command of “Ve'ahabta Le're'acha Kamocha” does not actually require loving others to the same extent as one loves himself, but rather forbids doing to others that which one does not want done to him. The Ramban explains differently, understanding this Misva as requiring us to wish for our fellow's wellbeing, and to celebrate his success, just as we wish for our own wellbeing and rejoice over our success. We must wish that our fellow enjoys good health, a good livelihood, happiness and honor, just as we wish all this for ourselves. Rav Haim Palachi (Turkey, 1788-1868) offered a creative reading of this verse, explaining that it refers to loving the person whom one finds it most difficult to love – one's business competitor. The Torah commands us to love “Re'acha Kamocha” – “your fellow who is like you,” meaning, the person who is in the same business as you. People normally resent and dislike their competitors, and so the Torah requires making a special effort to love those with whom he is in competition. Rav Haim Palachi explains that sometimes, it is the competitor who brings blessing to the industry, and thus, counterintuitively, the competitor does not stand in the way of one's success, but to the contrary, helps facilitate it. Indeed, Rav Haim Palachi notes, he witnessed situations where a successful merchant left the area, to the joy of his competitors who assumed that they would then prosper, but in the end, the merchant's relocation harmed the entire industry, and the competitors were forced to close down their businesses. Finally, the Ba'al Shem Tob (Rav Yisrael Ba'al Shem Tob, 1698-1760) explained that loving one's fellow has the effect of “sweetening” G-d's harsh judgment, and transforming His attribute of judgment into compassion. This is alluded to in the word “Kamocha,” which in Gematria equals 86 – the same Gematria as the divine Name “Elokim,” the Name that signifies G-d's attribute of justice. The verse reads, “Ve'ahabta Le're'acha Kamocha, Ani Hashem,” which the Baal Shem Tob understands to mean that “Ve'ahabta Le're'acha” – we must love our fellow – and then “Kamocha Ani Hashem” – the attribute of justice, represented by the word “Kamocha,” will be transformed to kindness, represented by “Ani Hashem” (the Name of “Havaya,” which expresses G-d's attribute of kindness).

The Torah commands in Parashat Kedoshim (Vayikra 19:18), “Lo Tikom” – “You shall not take revenge.” The Sefer Ha'hinuch explains that if a person wronged his fellow, causing him any sort of harm or distress, in any way, that fellow is not permitted to do something against him in return, for revenge. Even if the person committed an offense to which people would naturally react with revenge, the Torah requires the victim to overcome his instinctive tendency, as well as the societal expectation to take revenge, and not do something to harm the perpetrator. The Sifra establishes that this applies even to relatively minor offenses. For example, if a person asks his friend to lend him his sickle, and the friend refuses, then if later the friend asks him to lend him his axe, he may not refuse to lend it to him out of revenge. Even though the friend refused to lend him his sickle the previous day, he may not refuse to lend him his axe to “settle the score.” Explaining the reason behind this command, the Sefer Ha'hinuch develops one of the foundational elements of Emuna (faith) – that everything which happens to a person has been ordained by G-d. If somebody wronged us, the Sefer Ha'hinuch writes, this could not have happened unless Hashem decided that we needed to endure this pain, harm or loss, and we were deserving of this punishment. Once we accept this belief, then there is no sense in seeking retribution against the person who wronged us, as he was simply a messenger of G-d. The Rabbis of the Mussar movement explained this concept by way of analogy to somebody striking his fellow with his stick. There is no sense in becoming angry at the stick, as the beatings are being done not by the stick, but by the person holding it. But if a dog is being struck, then it might likely grow angry at the stick, because it lacks the intelligence to recognize that it is a person, and not the stick itself, that hurts it. By the same token, if somebody harms us, we must recognize that this person is but the “stick” used by Hashem. Rather than take revenge, we must respond by introspecting and improving our behavior. Notably, the Sefer Ha'hinuch introduces this discussion by stating that “a person must know and place in his heart” this fundamental tenet of Jewish faith. It is possible for a person to know something in his mind, but fail to internalize it in his heart such that it informs his behavior. The Sefer Ha'hinuch urges us to not only know this concept, but to place it in our hearts and make it an integral part of our outlook and attitude. Secondly, the Sefer Ha'hinuch writes, the Torah forbids revenge in the interest of maintaining peace and avoiding fighting and strife among people. If people take revenge, each strikes the other to avenge what they did to each other, resulting in a full-blown fight, which we are to strive to prevent. This command applies in all times, in all places, and to both men and women. One who takes revenge against his fellow has violated this prohibition, but is not liable to Malkut, because this violation generally is not committed through an action. Although this command can be violated through an action, such as if one acts violently to avenge an offense, nevertheless, the Sefer Ha'hinuch maintains that one is not liable to Malkut for violating a prohibition which can be violated without an action, even if he violated it by performing an action.

Recibimos en el último programa de la temporada a Chris Mathieson, miembro de Sifra, una organización provida asentada en España. Con él comentamos las noticias de los últimos días sobre el aborto en Estados Unidos, con la derogación del resultado de Roe vs. Wade, así como las manifestaciones provida que se han realizado recientemente en España. Participan además Jonatán Soriano y Daniel Hofkamp.

The Torah commands in Parashat Ahareh-Mot (Vayikra 18:6), “El Kol She'er Besaro Lo Tikrebu Legalot Erva.” The Sefer Ha'hinuch, following the view of the Rambam, interprets this verse as a command forbidding one to “approach” a woman with whom intercourse is forbidden in a manner that can lead to intercourse. This refers to intimate acts such as hugging and kissing, which can easily result in full intercourse. The Torah says in regard to this and similar prohibitions, “Ve'lo Ta'asu Mi'kol Ha'to'ebot Ha'eleh” – “You shall not commit any of these abominations.” Forbidden acts such as these are considered “To'eba” – an “abomination.” The Sefer Ha'hinuch explains this word to mean that one who engages in such conduct distances himself from all that is good, and causes G-d's providence to leave him. Moreover, the Torah warns that this conduct is “Ma'aseh Eretz Mitzrayim” – the conduct of the Egyptians – and “Ma'aseh Eretz Kena'an” – the conduct of the Canaanite peoples. The Sifra explains that in these ancient societies, men would marry men, women would marry women, and a woman would marry two men. We are to distance ourselves from such practices, even if they have become accepted in general society. Besides affectionate physical contact with someone with whom relations are forbidden, Halacha also forbids any sort of flirtatious conduct, including gestures such as a wink or a suggestive hand motion. It is forbidden even to approach a woman to smell the perfume she is wearing. Moreover, it is forbidden to gaze at a woman – even a bride at her wedding – with the intention of enjoying her attractive appearance. One is allowed to gaze in this way only at his wife, and this is permitted even when she is a Nidda and thus relations are forbidden. This is permitted when the wife is a Nidda because she will soon immerse whereupon they will reunite, and so it is unlikely that they would engage in intercourse illicitly when it will soon become permissible. However, when one's wife is a Nidda, he is allowed to look only at those parts of her body that are normally exposed, and not those which are normally covered. One may not look upon a woman's clothing, even if she is not wearing it, if he knows what she looks like, as this could lead to arousing thoughts. It is forbidden also to send friendly greetings to a married woman, such as to tell someone, “Tell your wife I say hello.” The Sefer Ha'hinuch writes that many people figure that they do not need to observe these restrictions, because they feel confident that such activities will not lead them to forbidden intercourse. They are convinced that engaging in such conduct will not have any effect, and will not arouse desire that could result in sin. The Sefer Ha'hinuch warns that these “guarantees” are made by a person's evil inclination, and they cannot be trusted. He adds that although the Talmud tells of some Rabbis who came improperly close to women – for example, there was one Rabbi who would carry the bride on his shoulders at weddings – they were allowed to do so because of their exceptionally high spiritual level, due to their constant engagement in Torah study and Misva observance. They were involved in Torah at every moment of the day, and their minds were entirely immersed in sacred matters. As such, they reached the point where such conduct would not affect them in any way. We, however, are very far from this spiritual level, and we must therefore exercise extreme caution to avoid situations which could lead to temptation. When a person experiences temptation, the Sefer Ha'hinuch writes, he should – as the Gemara teaches – read Shema, learn Torah, or remind himself of his mortality, that the day will come when he will be taken from the world. These measures can help a person overcome temptation and thus avoid wrongdoing. The Torah forbids Yihud – secluding oneself with someone with whom relations are forbidden, except with immediate family members. Later, King David enacted a prohibition against secluding oneself with an unmarried woman. Centuries later, Hillel and Shammai forbade seclusion with a gentile woman. It is permissible to look upon a woman whom one is dating in consideration for marriage. In fact, Halacha forbids marrying a woman without first looking upon her to ensure that he wishes to marry her. The Sefer Ha'hinuch writes that this prohibition applies in all places and in all times, and to both males and females. Just as a man is forbidden from purposely engaging in inappropriate thoughts about women other than his wife, a woman, too, may not engage in inappropriate thoughts about men other than her husband. If one intentionally engaged in affectionate physical contact with someone with whom intercourse is forbidden, in violation of this Biblical command, he is liable to Malkut. If he acted flirtatiously without physical contact, then he transgressed a Rabbinic prohibition, and is liable to lashes Mi'de'rabbanan (as prescribed by the Sages). The Ramban disagrees with the Rambam in this regard, and maintains that all forms of contact other than actual intercourse are forbidden only by force of Rabbinic enactment. In his view, Torah law forbids only actual intercourse, and all safeguards to protect against intercourse were ordained by the Sages. The Rambam and Sefer Ha'hinuch, however, maintain that even other forms of physical affection are prohibited. It must be emphasized that although our society considers it acceptable for men and women who are not married to one another to “socially” touch, hug or kiss, this is strictly forbidden according to Halacha, and, in the Rambam's view, this violates a Torah prohibition.

Éxodo 1:1-22:Estos son los nombres de los hijos de Israel que entraron en Egipto con Jacob, cada uno con su familia: Rubén, Simeón, Leví, Judá, Isacar, Zabulón, Benjamín, Dan, Neftalí, Gad y Aser. Todas las personas descendientes directos de Jacob eran setenta. José ya estaba en Egipto.Murieron José y sus hermanos, y toda aquella generación. Pero los hijos de Israel fueron fecundos y se hicieron muy numerosos; se multiplicaron y llegaron a ser muy poderosos. Y la tierra estaba llena de ellos.Después se levantó un nuevo rey en Egipto que no había conocido a José, el cual dijo a su pueblo: “He aquí, el pueblo de los hijos de Israel es más numeroso y fuerte que nosotros. Procedamos astutamente con él para que no se multiplique; no suceda que, en caso de guerra, también se una a nuestros enemigos, luche contra nosotros y se vaya del país”.Entonces les impusieron jefes de tributo laboral que los oprimieran con sus cargas, y edificaron para el faraón las ciudades almacenes de Pitón y Ramesés. Pero cuanto más los oprimían, tanto más se multiplicaban y se propagaban, de manera que los egipcios se alarmaron a causa de los hijos de Israel. Entonces los egipcios los hicieron trabajar con dureza, y amargaron sus vidas con el pesado trabajo de hacer barro y adobes, aparte de todo trabajo en el campo y de todos los tipos de trabajo forzado.También el rey de Egipto habló a las parteras de las hebreas, una de las cuales se llamaba Sifra y la otra Fúa, y les dijo: —Cuando asistan a las mujeres hebreas a dar a luz y vean en la silla de parto que es niño, mátenlo; pero si es niña, déjenla vivir.Pero las parteras temían a Dios y no hicieron como el rey de Egipto les mandó, sino que dejaban con vida a los niños varones. 18 Entonces el rey de Egipto hizo llamar a las parteras y les dijo: —¿Por qué han hecho esto de dejar con vida a los niños varones?Las parteras respondieron al faraón: —Las mujeres hebreas no son como las egipcias. Ellas son vigorosas y dan a luz antes de que llegue a ellas la partera.Dios favoreció a las parteras, y el pueblo se multiplicó y se fortaleció muchísimo. Y sucedió que, porque las parteras tuvieron temor de Dios, él también les dio a ellas su propia familia.Entonces el faraón mandó a decir a todo su pueblo: “Echen al Nilo a todo niño que nazca, pero a toda niña consérvenle la vida”.Éxodo es un libro atribuido a Moisés. Es la continuación de Génesis. Cuenta la historia del pueblo de Israel, de cómo sufrió en manos de un nuevo faraón y cómo Dios los sacó de Egipto, guiándolos por el desierto hacia la tierra prometida. Es por eso que Éxodo se traduce del griego como "Salida".En Éxodo vamos a seguir la historia de Israel, especialmente después de 400 años viviendo y esclavizados en Egipto. En este capítulo vemos como el pueblo de Israel se multiplicó, se hizo fuerte, y esto causó que el faraón, que reinaba en esa época, viera a los israelitas como enemigos. Por eso fueron subyugados a esclavitud. El faraón tomó una decisión radical y envió a las parteras oficiales de Egipto para que eliminaran a los bebés varones, pero ellas no lo hicieron. Arriesgaron sus vidas yendo en contra del decreto de faraón, lo desobedecieron. La Palabra de Dios las exalta porque honraron a Dios. Ellas respetaron la vida y reconocieron que era injusto y malvado el decreto del rey.Muchas veces vamos a tomar decisiones que van en contra de lo establecido. Debemos respetar al máximo las autoridades y gobernantes; debemos siempre demostrar respeto y sujeción pero no debemos llenarnos de temor cuando leyes se levantan en contra de nuestras convicciones. Hoy en día, los padres están involucrándose más en la educación de sus hijos porque se han levantado personas que quieren introducir ideas radicales que intentan robar la inocencia de nuestros hijos. Como padres debemos asistir a las reuniones de escuela, revisar el currículum de educación, y hacer sacrificios por cuidar la mente y el alma de nuestros hijos. El enemigo quiere destruirlos desde temprana edad. Cuidemos a los más vulnerables. Oremos por dirección para poder tomar las mejores decisiones. Educar a nuestros hijos en casa acerca de lo qué es bueno y malo, correcto e incorrecto, moral e inmoral. Busca libros y conferencias en la internet acerca de cualquier tema que te preocupe. Busca páginas de internet como “Focus On The Family” (si entiendes inglés) o “Enfoque A La Familia” (en español), donde encontrarás material gratuito para estar informados en temas de la actualidad. Estamos viviendo tiempos donde la guerra espiritual se está peleando en el intelecto, en la educación. Faraón, el enemigo, quiere nuestros hijos pero existen hombres y mujeres como las parteras que se están preparando para enfrentar a un faraón, a las autoridades presentes, y detener sus planes extremos de ideas radicales que van en contra del núcleo familiar y de los principios y bases morales cristianas. Soy tu amigo y hermano Eduardo Rodríguez.=================Exodus 1: Don't fear Pharaoh, fight for your children!Exodus 1:1-22:Now these are the names of the children of Israel who came to Egypt; each man and his household came with Jacob: Reuben, Simeon, Levi, and Judah; Issachar, Zebulun, and Benjamin; Dan, Naphtali, Gad, and Asher. All those who were descendants of Jacob were seventy persons (for Joseph was in Egypt already). And Joseph died, all his brothers, and all that generation. But the children of Israel were fruitful and increased abundantly, multiplied and grew exceedingly mighty; and the land was filled with them.Now there arose a new king over Egypt, who did not know Joseph. And he said to his people, “Look, the people of the children of Israel are more and mightier than we; come, let us deal shrewdly with them, lest they multiply, and it happen, in the event of war, that they also join our enemies and fight against us, and so go up out of the land.” Therefore they set taskmasters over them to afflict them with their burdens. And they built for Pharaoh supply cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew. And they were in dread of the children of Israel. So the Egyptians made the children of Israel serve with rigor. And they made their lives bitter with hard bondage—in mortar, in brick, and in all manner of service in the field. All their service in which they made them serve was with rigor.Then the king of Egypt spoke to the Hebrew midwives, of whom the name of one was Shiphrah and the name of the other Puah; and he said, “When you do the duties of a midwife for the Hebrew women, and see them on the birthstools, if it is a son, then you shall kill him; but if it is a daughter, then she shall live.” But the midwives feared God, and did not do as the king of Egypt commanded them, but saved the male children alive. So the king of Egypt called for the midwives and said to them, “Why have you done this thing, and saved the male children alive?”And the midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are lively and give birth before the midwives come to them.”Therefore God dealt well with the midwives, and the people multiplied and grew very mighty. And so it was, because the midwives feared God, that He provided households for them.So Pharaoh commanded all his people, saying, “Every son who is born you shall cast into the river, and every daughter you shall save alive.”Exodus is a book attributed to Moses. It is the continuation of Genesis. It tells the story of the people of Israel, how they suffered at the hands of a new Pharaoh and how God brought them out of Egypt, guiding them through the desert to the promised land. That is why Exodus is translated from Greek as "Departure". In Exodus we are going to follow the history of Israel, especially after 400 years living and being enslaved in Egypt.In this chapter we see how the people of Israel multiplied, became strong, and this caused Pharaoh, who reigned at that time, to see the Israelites as enemies. That is why they were subjugated to slavery.The Pharaoh made a radical decision and sent the official midwives of Egypt to eliminate the baby boys, but they did not do it. They risked their lives going against Pharaoh's decree, they disobeyed him. The Word of God exalts them because they honored God. They respected life and recognized that the king's decree was unjust and evil.Many times we will make decisions that go against what is established. We must respect the authorities and rulers to the maximum; we must always show respect and subjection but we must not be filled with fear when laws are raised against our convictions.Nowadays, parents are getting more involved in their children's education because people have risen up who want to introduce radical ideas that try to steal the innocence of our children. As parents we must attend school meetings, review the education curriculum, and make sacrifices to care for our children's minds and souls. The enemy wants to destroy them from an early age. Let's take care of the most vulnerable.Pray for direction to make the best decisions. Educating our children at home about what is good and bad, right and wrong, moral and immoral.Find books and lectures on the internet about any topic that concerns you. Look for internet pages like "Focus On The Family", where you will find free material to stay informed on current issues.We are living times where the spiritual war is being fought in the intellect, in education. Pharaoh, the enemy, wants our children but I know that there are men and women like the midwives who are preparing to face a Pharaoh, the authorities present, and stop their extreme plans of radical ideas that go against the family nucleus and Christian principles and moral foundation.I'm your friend, Eduardo Rodriguez#Éxodo#Exodo1 #IglesiaElReino#Kingdomchurch#EduardoRodriguez

The Torah commands in Parashat Tazria (Vayikra 13:45) that a Mesora – a person who has been confirmed to have a Sara'at skin infection – is required to tear his garments and let his hair grow. The Sifra adds that other Teme'im (people with impurity), such as those who came in contact with a human corpse or experienced certain bodily emissions, are required to announce their status so that people know to keep a distance and thus avoid becoming Tameh (impure). A Mesora, however, has an additional requirement to publicize his status by wearing torn garments and allowing his hair to grow, besides announcing that he is Tameh. The Sefer Ha'hinuch writes that the Torah imposed this obligation upon the Mesora so that he will reflect upon the fact that he is isolated from people due to his misdeeds, on account of which he was stricken with Sara'at. Socialization is one of the basic joys of life which we naturally desire, and this joy is denied to the Mesora because of his wrongdoing. The Torah therefore requires the Mesora to publicize his mandated state of isolation so that he will recognize his sins and repent. Furthermore, the Midrash teaches that Sara'at would befall a person due to the sin of Lashon Ha'ra – spreading negative information about people. The Torah requires the Mesora to live in isolation “Midda Ke'negged Midda” (“measure for measure”): as he caused relationships between people to break through spreading negative information, he is forced to live in isolation. Disseminating unflattering information about people has the result of causing friction between husband and wife, and between friends, and thus, appropriately, the Mesora is required to live alone, away from society. The Sefer Ha'hinuch emphasizes in this context that when we speak about G-d punishing people “Midda Ke'negged Midda,” this must not be misunderstood as indicating that G-d is vengeful, Heaven forbid. This is not about G-d seeking to vent His anger and avenging sin. The Sefer Ha'hinuch writes that G-d embodies the ultimate goodness and kindness, and His blessing is constantly descending from the heavens. However, we are able to receive these blessings only if we conduct ourselves properly. We need the “vessels” to contain these blessings, and if we act wrongly, then we do not have the “vessels” to receive G-d's blessings. The Sefer Ha'hinuch draws an analogy to a person who is walking along a road, alongside which are prickly thorn bushes. If the person decides to walk on the edge of the road instead of the middle of the road, and he gets scratched by the thorns, he has nobody to blame but himself. This cannot be blamed on G-d, because it was the pedestrian's irresponsible conduct that caused his injury. Similarly, when a person suffers punishment for his sins, this is not actually G-d punishing the individual, but rather his wrongdoing which harms him by denying him the ability to receive G-d's blessing. The obligations to rend garments and allow one's hair to grow apply to a “Muhlat” – a person who has been confirmed as a Mesora. A “Musgar” – someone who after the initial inspection by a Kohen must observe a waiting period before his status can be conclusively determined – is not required to tear his clothing or let his hair grow. One who has been confirmed as a Mesora, and is then cured of his Sara'at, removes all his hair as part of his purification process. This Misva applies only when there are Kohanim with proficiency in the laws of Negaim (Sara'at infections) who can issue rulings to determine the status of a discoloration on a person's skin. One who has been determined to be a Mesora and neglects to rend his garments or let his hair grow transgresses this affirmative command. The word “Musgar” (from the root “S.G.R.” – “closed”) is generally understood to mean that the individual is “closed off” from society, as he must be quarantined until his status is confirmed. However, Rav Yehonatan Eibshutz (1690-1764) offers a different explanation, suggesting that this term refers to the closing of the gates of heaven. If a person misuses his mouth for sinful purposes, Rav Eibshutz explains, then his mouth is tainted, and thus his prayers are ineffective. As the individual stricken with Sara'at had sinned with his mouth, by speaking Lashon Ha'ra, the heavens are “closed” with respect to his prayers, and they cannot ascend to G-d. For this reason, the Mesora must ask other people to pray on his behalf – because he is incapable of praying for himself. This concept is alluded to in a verse in the Book of Bamidbar (30:3), where the Torah commands, “…he shall not defile his speech; he shall do in accordance with all that leaves his mouth.” This has been explained to mean that if a person does not defile his speech, then G-d will do “in accordance with all that leaves his mouth” – He will answer his prayers and fulfill his requests. But if a person defiles his mouth through forbidden speech, then his prayers are ineffective. This might also be the reason why we begin the Yom Kippur service with “Kal Nidreh,” declaring the annulment of our vows and asking forgiveness for sins involving speech. As we prepare to spend the majority of the next twenty-five hours praying and begging for forgiveness, we must first seek atonement for sins involving speech, so that our mouths will be pure and thus our prayers will be able to rise and reach the heavens.

BONUS: In deze wekelijkse bonus episodes kunnen jullie op de woensdagen een reeks preken beluisteren die vanaf augustus 2021 tot en met december 2021 zijn gehouden. In deze Sunday service sprak Sifra Bekx over: De kerk bouwen we samen. Laat je inspireren en activeren.

La Santidad e Importancia de la Vida Pastor César García 01/19/2020 Éxodo capítulo 1 narra la historia de Sifra y Fua, dos parteras que a causa del temor a Jehová, desafiaron un mandato del Faraón. ¿A quién vamos a servir? ¿A quién vamos a obedecer?

One of the sacrifices discussed by the Torah in the beginning of the Book of Vayikra (beginning of chapter 3, and 7:11-12) is the Shelamim offering. Generally, Shelamim sacrifices are offered by individuals. The exception to this rule is the special Sheteh Ha'lehem offering brought on Shabuot, which consisted of two sheep and two loaves of bread, that were eaten by the Kohanim. This is the only example of Shalmeh Sibur – a Shelamim sacrifice offered collectively by the nation. Among the various types of Shelamim sacrifices which were offered is the “Shalmeh Hagiga” – the Shelamim sacrifice which one would offer when making his pilgrimage to Jerusalem on Pesach, Shabuot and Sukkot. Another is “Shalmeh Toda” – the thanksgiving offering which one would bring to express his gratitude to G-d after being extricated from a dangerous situation (as discussed below). Yet another type of Shelamim is the offering brought by the Nazir after the successful completion of the period of Nezirut which he had accepted upon himself (“El Nazir”). When a Toda sacrifice was offered, the animal sacrifice was accompanied by forty breads – thirty of which were unleavened, whereas the other ten were baked as Hametz. The Sefer Ha'hinuch explains that the thirty unleavened breads consisted of three groups of ten breads each. The first group was called “Ma'afeh Tanur,” and these were prepared by adding oil to the flour and then baking it. The second type was Rekikim, breads which were baked without oil, with the oil being added after they came out of the oven. The third type, called Murbechet, was prepared by boiling the flour in hot water, after which it was briefly baked and then deep fried, like a donut. Ten Esronim of flour were used for all thirty unleavened breads. The Sefer Ha'hinuch, following the view of the Rambam, maintained that offering a Toda sacrifice is voluntary, and not an obligation. The Sages taught that one would bring a Korban Toda after surviving four dangerous situations – illness, a sea voyage, captivity, and a journey through the desert. This is inferred from the 107 th chapter of Tehillim, which describes people giving praise and offering sacrifices to G-d after being rescued from these four dangers. Nevertheless, the Rambam maintained that this chapter in Tehillim merely encourages offering a thanksgiving sacrifice after safely enduring these experiences, but does not establish a Halachic obligation to do so. Some suggest drawing proof for the Rambam's position from the Halacha mentioned in the Sifra that Ma'aser Sheni money may be used to purchase a Toda offering. This money (onto which one exchanged the sanctity of the tithe of his produce and brought to Jerusalem) may not be used for obligatory offerings, and thus this Halacha would seem to prove that a Korban Toda is not mandatory. A Kohen who fails to perform the Shelamim sacrifice in the manner prescribed by the Torah is in violation of this affirmative command.

Sifra significa “Adornar” – Fúa significa “Brillar” “Entonces el rey de Egipto habló a las parteras de las hebreas, una se llamaba Sifra y otra Fúa, y les dijo: Cuando asistáis a las hebreas en sus partos, mirad el sexo. Si es niño matadlo; y si es niña, que viva” Éxodo 1:15, 16.

The Torah prescribes different procedures to be followed for the offering of different Hatat sacrifices (sacrifices brought for atonement). The blood of some Hatat offerings is sprinkled on the outdoor Mizbe'ah (altar), whereas the blood of other Hatat offerings is sprinkled inside the Mishkan, on the incense altar. The Torah in Parashat Sav (6:23) establishes that in the case of a Hatat Penimit – a sin-offering whose blood is to be sprinkled inside the Bet Ha'mikdash – the meat is not eaten, but rather brought outside Jerusalem and burned. Whereas the meat of other sin-offerings is eaten by the Kohanim, the meat of a “Hatat Penimit” is burned outside the city. The Sifra, commenting to this verse, explains that the Torah here introduces a prohibition against eating the meat of such sacrifices. The Sefer Ha'hinuch writes that no reason can be offered for this command, because detailed laws such as this have no accessible reason, and we must unquestioningly accept it as G-d's will without trying to give any reason for it. This command also includes a prohibition against eating meat of other sacrifices, whose blood is to be sprinkled on the outdoor altar, if the blood was, for whatever reason, brought inside the Bet Ha'mikdash. If the blood was brought through the entrance to the Bet Ha'mikdash from the courtyard, then the sacrifice's meat becomes forbidden for consumption, just like the meat of a “Hatat Penimit.” By the same token, if the blood of a “Hatat Penimit” was, for whatever reason, brought into the Kodesh Ha'kodashim, the inner chamber of the Bet Ha'mikdash, the sacrifice is invalidated. Anybody – a Kohen or non-Kohen, male or female – who eats the meat of a “Hatat Penimit” transgresses this prohibition, and if the violator eats a Ke'zayit, then he or she is liable to Malkut.

The Torah in Parashat Sav (6:6) says about the fire on the altar, “Lo Tichbeh” – “it shall not be extinguished,” establishing a prohibition against extinguishing any part of the fire that burned on the altar. Even if someone took a fiery coal off the altar and then extinguished it somewhere else, he has violated this command. The prohibition forbids extinguishing not only fire which burns on the altar, but even fire which had been taken from the altar. The exceptions to this rule are coal taken for burning the Ketoret (the daily incense which was offered in the Bet Ha'mikdash), and coal taken for the purpose of lighting the Menorah. Once a piece of coal was taken for the Ketoret or for the Menorah, it is no longer considered fire from the altar, as its status has changed, and therefore, one does not violate a Biblical command by extinguishing that coal. This Halacha applies only in the times of the Bet Ha'mikdash, and is binding not only on the Kohanim, but on all people, both men and women. Anyone who extinguishes coal from the Mizbe'ah in the Bet Hamikdash transgresses this prohibition. The question arises in light of this prohibition as to how the Mizbe'ah was transported through the wilderness. Beneh Yisrael constructed the Mishkan – a portable Bet Ha'mikdash – at Mount Sinai, and they carried it and all its furnishings with them as they traveled through the desert. How did they carry the altar, if they were not permitted to extinguish the fire? The Tanna'im (cited in the Sifra to Vayikra 6:6) debate the question of what happened to the fire on the altar during travel. G-d commanded that before each time Beneh Yisrael journeyed, they were to prepare the altar – “Ve'dishnu Et Ha'mizbe'ah” (Bamidbar 4:13), but it is unclear what this means. Rabbi Shimon understood this verse as a command to sweep and clean the altar, removing all the coals. Rabbi Yehuda, however, disagreed, noting that removing the coals would violate the prohibition against extinguishing the fire on the Mizbe'ah. According to Rabbi Yehuda, the top of the altar was covered with a special utensil during travel, such that the fire continued to burn throughout Beneh Yisrael's journeys. The command “Ve'dishnu Et Ha'mizbe'ah,” according to Rabbi Yehuda, required adding extra fuel to the fire to ensure that it continued burning throughout the journey. (Rabbi Yehuda understood “Ve'dishnu” as a reference to “Deshen” – “fat,” or fuel.) The question remains as to how, in Rabbi Shimon's view, the coals were allowed to be removed from the altar before travel, given the prohibition against extinguishing fire on the altar. The Rash Mi'Shantz (France, late 12 th -early 13 th century) explained that according to Rabbi Shimon, the coals were not extinguished, but were rather removed from the altar and placed in a special utensil, where they continued burning. This way, the Kohanim who prepared the altar cleared its surface without violating the prohibition against extinguishing the altar's fire. The Brisker Rav (Rav Yishak Zev Soloveitchik, 1886-1959) explained this theory by asserting that there are two separate laws relevant to the fire on the altar. First, the Kohanim are to ensure that a fire always burns on the altar. Secondly, they are forbidden from extinguishing the fire. According to Rabbi Shimon, the Torah required clearing the altar before travel, and so the first law, requiring the Kohanim to ensure to maintain the fire's presence on the altar, did not apply during travel, having been suspended by G-d Himself. The second law, however, remained in force, and so the coals were placed in a special container without being extinguished. Rabbi Yehuda, by contrast, understood the command of “Ve'dishnu Et Ha'mizbe'ah” differently, as requiring covering the Mizbe'ah, such that both laws remained applicable when Beneh Yisrael traveled. They therefore covered the altar so the fire would continue burning as they journeyed.

The Bet Halevi quotes a famous pasuk as a proof of the concept that we can only connect to the Torah when we have unity. When Bnei Yisrael traveled, it was always written in plural form, “ and they traveled ,” or “ and they camped. ” But when it came to giving the Torah, it says, “ ויין and he encamped” which Rashi says was, “ Like one man with one heart.” The receiving of the Torah could only happen in a situation of achdut . That is what brought Hashem's Shechina down. As we said yesterday, God is the only King when we are united. The Sifra, one of the early Midrashim says, on the pasuk that says that Hashem says, 'Do this,” Moshe Rabbenu says to Bnei Yisrael to remove this Yetzer Hara/evil inclination , and all be together in one fearing of God, with one common goal. And just like God is one in the world, your service should be unified. What is “ this Yetzer Hara,” referring to? The Sefer Maharit, in his commentary on Vayikrah, says that it refers to the competition that they had in their previous encampments. Hashem told them, at Har Sinai, to remove that Yetzer Hara/ that evil inclination that they had at their previous encampments. The Mishkan was a continuation of the feeling of unity of Har Sinai, in which God communicated with the Jewish people. That's why, the Maharit says, that Hashem wanted the Teruma to come from everyone, and also why specifically the Machasit Hashekel was used. They had two purposes, one of which was for the silver sockets which were the foundation of the Mishkan (so they were unified in the foundation). Every plank had a small protrusion that fit into the socket, so that every two planks were unified. Like twins on the top. And thus, it say that the Mishkan was one, which refers to the unity of the Jewish people. Hashem said, V'asu Li Mikdash/ Make for me a Bet HaMikdash. Just like the Bet HaMikdash is one and unified, so too all of the korbanot came from the Machasit Hashekel. So the whole Har Sinai, and the whole Mishkan, which was about the connection of Hashem to the Jewish people, only came about through achdut . That is the message of the Maharit and the message of the Bet HaLevi on this famous pasuk of Har Sinai. Have a wonderful day.

Sifrá E Puá - Igreja Reformare - 12 - 12 by Igreja Reformare

Sefer HaAggadah is a compilation of Aggadot that was compiled starting from 1903. Most of the sources included in Sefer HaAggadah come from the period of the Tannaim and the Amoraim. It includes aggadot from the Mishnah, the Babylonian Talmud, Jerusalem Talmud, Avot of Rabbi Natan, Mekhilta, Sifra, Sifre, Tosefta, Midrash Rabba, Midrash Tanhuma, Pirke De-Rabbi Eliezer, Sefer Yetzirah, Yalkut Shimoni, Alphabet of Sirach and others. Join this channel to access to Rav Dror's Exclusive Learning Program as well as perks. https://www.youtube.com/channel/UCtAh700VTIQb5Wsx_vdg-Pw/join Feeling inspired? Support Rav Dror: Monthly donations: https://Emunah.com/donate Cashapp- $ilpcourse Zelle- 321-440-0788 Venmo- @ilpcourse Rav Dror's books: https://Emunah.com/store Rav Dror's Exclusive Learning Program meets on Zoom every week: https://emunah.com/elp (or email info@emunah.com) Rav Dror offers private consultations for singles, couples, and families. Everything from spirituality to relationship advice, Rav Dror is happy to help. Email info@emunah.com to schedule a private consultation.

GCG Podcast | Het Ontmoeten Van God - Deel II | Sifra Bekx by GODcentre GOUDA

GCG Podcast | Het Ontmoeten Van God - Deel I | Sifra Bekx by GODcentre GOUDA

Parshat Vetchanan (Deuteronomy 6) Geoffrey Stern and Rabbi Roy encounter the iconic call to Faith of the Shema Yisrael to explore the complexity of faith and especially the contribution of the Musar Movement Sefaria Source Sheet: www.sefaria.org/sheets/337360 Transcript: Geoffrey Stern  And today, we are going to discuss the one sentence that pretty much I think every Jew knows about has heard is our calling card and it is this Shema Yisrael that's found in in Deuteronomy 6: 4. And I'm sure we could just spend the whole afternoon just talking about what Shema means to you and means to me, and we definitely you're going to do that. But we're also going to use it as an excuse to look into my background in terms of the Yeshiva, I studied in a Musar Yeshiva. And there were certain insights that I got into the moment of Shema that I want to share. But let's start by saying Roy, what does? The Lord is our God, the Lord is one Shema Yisrael. Why is it so iconic? And what what does it mean to you when you say it twice a day.   Roy Feldman  I mean, the simple meaning is that it's accepting the yoke of heaven. It's a declaration that is kind of unambiguous, that we accept God as the sole creator and sole ruler of the universe, Shema Yisrael Hashem Elokenu Hashem Echad. It's very unambiguous. It doesn't waver at all. Even if we have, you know, some thoughts about theology or different feelings about God or, you know, wrestling with God in some ways, at different times, twice a day, we kind of just set those aside and say Shema Yisrael twice a day where we don't waver and don't have any compunctions about saying that. And that's an important way to bookend the day. It really, opens the day, and it closes the day. We say Shema in the morning and at night, before we go to bed. And so I think that's  the real statement of the Shema that whatever happens in the middle of the day, and whatever thoughts we might have, we bookend the day with this declaration that we accept God,   Geoffrey Stern  I think that's absolutely correct. This sense of accepting the"Ol Malchut Shemayim", the kingship of God. And I love the fact that you say that it's kind of a moment of intense focus and acceptance. And that serves as a wonderful segway to the story that really impacted me and will serve as the crux of this conversation. So I went to a Musar Yeshiva... the Musar movement was started, I believe in about the 1700s, 1800s, about the same time as the Enlightenment, and possibly as a response to the Enlightenment in Eastern Europe by a rabbi called Rabbi Yisrael Salanter. And I was fortunate to go to a Yeshiva, that was headed by Rabbi Shlomo Wolbe, who studied under the alter from Mir, Rav Yerucham Leibovitz. And he told this story as follows. He said, once a student was saying the Shema and Robbi Yerucham came up to him. And he said to him, so did you say the Shema with Kavanah, with intention? And the student replied, Well, of course, Rebbe..  totally. And he said, so. Let me get this straight. When you said this Shema, you accepted this yoke of heaven, on your feet, and everywhere that you're going to go the rest of the day and the rest of your life and on your tongue, in terms of everything that you're going to speak, your hands and all of your actions, your mind and all of your thoughts, your heart and your emotions. And let me ask you something, did you feel like rebelling? And the students stopped and he paused? And he says, Rebbe, Hash Veshalom! God forbid, I never felt like rebelling. And Reb Yerucham turn to him and said, my boy, you've never said the Shema in your life. I found that story is so powerful. And I guess representative of what the Musar movement is, because it took something that should have such a purity of intention. And as you were saying this kind of focus [and unambiguity]. It even includes in it the word "One" "Echad" what word could we pick that represented harmony any more than the word "One"? And here this Reb Yeruchum introduced that if you didn't have the unharmonious feeling of rebellion. If you didn't feel a twitch of unacceptance then you probably haven't said Shema with intention at any time in your life. Roy before I give you a little bit more of my further reflection on that story, what what does that story say to you?   Roy Feldman  It's an amazing story that actually brings to mind a similar or a parallel ... that if you don't wrestle with God.... What the story is really saying is that if you don't wrestle with God, that you don't really believe in God, you don't really have the real feeling of Shema. Eliezer Berkovitz, who was a Jewish philosopher who passed away a couple decades ago, in Chicago, has a book called Faith after the Holocaust where he kind of tries to account for having faith, in light of the terrible evil that was the Holocaust. And in the introduction to that book, Berkovitz writes that if you did not have questions of faith, if when you were faced with the death camps, and with the murderous Nazis, you didn't say, "Where is God now?" Then you yourself, don't really believe in God? Because how could you not have a problem with God, if we believe in that great God, that's all good and all knowing, and all powerful and just wants good for us? If that's the God that we believe in, then when faced with such evil, if you really believe in God, then you have to question God at that moment. And that's very similar to the story that you were just telling, with, with the questions of saying the Shema, but wrestling with Shema, rebelling against God. Each one of us faces, difficulties in life, whatever our difficulties may be, and some are greater than others. But at any point in our lives, we are faced with situations in which we really have to ask "Where is God for us now?" And why is God doing this? or What does God intend by doing that? And I think that's really the crux of that story about the Shema.   Geoffrey Stern  I couldn't agree more. You know, even if we just focus on the the wording, what started as a simple expression of faith, when when Rashi looks at it, he says, Well, no, actually, there's a progression here. Shema Yisrael Hashem Elokenu Hashem Echad. Here, O Israel, the Lord our God, and the intention there is maybe the God of the Jewish people, one day will be the one God meaning will be accepted by the whole world. And so even in that there's maybe less of a sense of conflict. But there is a sense of resolution. And that faith is not something that static, that's faith is something that has to grow. And I think you and I would both agree that probably the the biggest catalyst for growth in faith is turmoil, is the sweat, the work of building one's faith,  whether on a national universal level, or more importantly, on on a personal level. So even baked into the phrase, he's not all together, he or she is not one yet. We have to work at it.   Roy Feldman  Yeah, I think that's absolutely. That's absolutely right.   Geoffrey Stern  The other thing that's kind of interesting, and of course, clubhouse, and a podcast is an audible network. But if you have the Torah sitting in front of you, you'll see that the word Shema, the Ayin the last letter of the word Shema is a very large, and the Dalit at the end of Echad is also very large and the rabbi's explained that the reason for this is if you change the letter of Shema to an Aleph it means Shemma...  "maybe". And if you change the letter, Dalet at the end of the Echad, which means "one" to a Resh, which looks very similar, it means "acher" it means "others" and of course it makes you think of "Elohim Acherim" other gods. So it's almost as though the Masoretic text and the tradition that we come from is looking at this very simple positive formulation of faith and baking into it all the possibilities for hearing wrong,  misunderstanding it. If you listen to a traditional Jew say the Shema at the end they go "Echaaaaaaa D" and again, that tradition comes from stressing the fact that it's a Dalet and not a Resh. It's it's kind of fascinating, isn't it?   Roy Feldman  It is fascinating and not only do we do stress that Dalet at the end to make sure it's a Dalet and not a Resh, but many traditional Jews are also more careful about pronouncing all of the words of the Shema correctly, even more so than they are about the rest of the service for that same reason to make sure that we're saying everything exactly right and as intended. So there'll be no questions about what we're saying with the Shema. I think another interesting thing about the Shema is that we call it the most famous prayer in Judaism, but in reality, it's not a prayer. We've been saying it's a declaration, and it's really a declaration that precedes the prayer. The rabbi's in the Tractate Berachot in the Babylonian Talmud, note that one is always supposed to proceed the Shemona Esrai with the blessing of Go-al Yisrael, which is really the final blessing after the Shema itself. I think that one of the meanings of that is that in order to pray in order to stand before God, and make requests for good health, and for a livelihood, and for sustenance, and for for peace, and for all of these things, before that, we have to make a declaration that we accept God. So it's interesting that many people think of it as a prayer, but it's really not a prayer. It's a declaration of sorts.   Geoffrey Stern  Yeah, I think that's absolutely true. Although, it could be aspirational, especially if you take it from the perspective of what Rashi said, and the fact that It reflects a hope and a desire, as opposed to a reflection of the current state. But I want to discuss a little bit further this really talent that the rabbi's, but I would say the Jewish people have for seeing in a statement both itself and its opposite. And I think that's what Rab Yeruchem was saying in terms of "and you never rebelled". You know, the flip side of faith, real faith is this radical sense of rebellion. And if you don't have one, you don't have the other. And it's the summertime and I'm thinking back to when I was a camper at Camp Tovah Vodaas. And that was not a Musar Yeshiva, it was a more of a Hasidic Yeshiva. And the spiritual head of that Rav Moshe Wolfson, we used to take us students out into nature. And as many of us are this weekend in nature, and he quoted a paragraph in Pirkei Avot;  the Ethics of the Fathers. And it says "if one is studying while walking on the road, and interrupts his study and says, how fine is this tree? Or how fine is that newly plowed field, the Bible accounts to him as if he was mortally guilty".  "ke-iIlu Mitchayev beNafsho" as if he had done the worst sin. And sitting there in nature, the rabbi said to us, how could that possibly be? And he said, so here's the correct interpretation. He says, if you are studying Torah, and you look at nature, and you think that that's an interruption, you are guilty and your soul is guilty. It's not that it is an interruption that you interrupt your study, but that you think that it's an interruption that you don't understand that the beauty of God can be found in the Torah in the revealed law, but it can also be found in nature. And I thought that it contained in that little story, too, is a wonderful lesson to us. But the bigger thing is how you can take a phrase and turn it on its head, how you can find an insight that goes 360 degrees in the opposite direction. And this is really Jewess approach of Yeah, you're right and you're also right... Elu V'Elu Devrai Elohim Hayim.   Roy Feldman  Yeah, that remark reminds me of the expression, "don't let school get in the way of your education". that's similar to the the Rabbinic passage that you just quoted. That is don't  let the law and wonder of nature, which is really God's creation, be an interruption to your learning. It really is part and parcel of your learning. Just as there are many elements in education that aren't formally part of school, but they really are an integral part of one's education. And we see that in so many different areas of where something seem like they might be a distraction. And some things really are a distraction, let's not pretend like there's no distractions, but don't let things that seem like a distraction but can really be valuable sources of spiritual growth or intellectual growth get in the way of what we perceive to be the formal learning.   Geoffrey Stern  Absolutely. So so I want to go back to the Musar movement and use my experience there and to share with with you what my insight is into the Musar movement. Most people translate the Musar movement as an ethical movement in Judaism, a focus on ethics. And I think that there's a very, very small part of that, which is true because all of Judaism focuses on ethics and being a good person. I think what sets the Musar movement apart is that one constantly is working and working, and sweating the details of even the most obvious thing like God is one. Like, we need to be observant and learn from all things, whether nature or not. There's a verse in the Torah that says that "im Bechukotai Telechu"  that you should walk in my laws and the Sifra, the commentary explains that walking in God's laws means "amaylim B'Torah" it means struggling with the Torah. So if I had to represent the Mussar movement, it really looks at all of Judaism and says you have to struggle with everything. You can't take any obligation [at face value].  You know, when I was at that Yeshiva after a year you were invited into a Va'ad that might meet at midnight, twice a week. And you might take the simplest concept, you might take the concept of being thankful of being hopeful, the concept of belief, and we would literally spend six months focused on it. The Masgiach , Rabbi Wolbe would give us actual [thought] experiments that we had to do in terms of understanding what it means to be thankful and not being thankful and when that thankfulness is self serving, and I think that really, what I would love to share with you all today is this sense of, if you've never questioned what thankfulness is, then you've never been thankful if you've never understood what pain is and hardship is from both sides. I think that's what the Musar movement really... is the magic of it, that it gave to me. And that I have found the most intriguing part of my love affair with Judaism is that nothing can be only be taken at face value. And there's always this struggle in a good way. We can't forget that the word "Yisrael" is the name that Jacob got after struggling with the angel. Matt. Welcome to the platform. What what's on your mind today?   Mathew Landau  Hi, everyone. great conversation. Thank you. Well, I'm just back from Italy. And I was in too many churches. And it's sort of when I was davening on Tuesday, I was looking at the liturgy again, and I had a question I want to be a Musar for a second and sweat a detail .... when you talked about the Shema (I may be misquoting you, but you suggested something like the whole world will come to no one God). So in the Aleynu prayer, that paragraph that begins Al Keyn Nikaveh l'cha". "Therefore, we put our hope in you" and it goes on to say that very soon that you'll remove all detestable idolatry from the earth and false gods will be utterly cut off. I was curious from a maybe a Talmudic perspective or what Roy thinks about that interpretation. I spoke to one religious friend of mine that he knew of one Talmudic track. That that meant that that's when the Messiah will come and I won't name names, but I think there's some people we know that may wish to put the whole messianic concept of Judaism to the side. And so therefore, does it mean when we're davening this part of Aleynu that we're thinking that everyone's going to come around to either being Jewish or just being their own thing? But having no idolatry? I'm curious. Thank you.   Roy Feldman  Yeah, I think that's that's a great question. That's the famous part of the liturgy, so often sung at the end of Alynu, and the people who come to synagogue know that part of the liturgy, I think the key to understanding that line is understanding the word "Shem". Beyom ah'hu yiyeh Hashem Echad u'shemo echad"  , God will be one, and his name will be one. And what's "Shem" usually means in the Bible is  translated a reputation. For example, the Ba'al Shem Tov, the founder of the Hasidic movement, he was the master of a good name, that means he was a master of a good reputation, he had developed a good reputation for himself as being a spiritual counselor, so to speak. And that's if you look throughout the Bible and see what that when the word shem or name is used, name means reputation, how you're known, and we use that in English, too. He has a good name in the community means reputation. So I think when we save that line of the Aleynu prayer, what it means is, on that day, God will be one, which he already is, God is already one, and his reputation will be one, meaning everybody in the world will understand that God is one. It doesn't mean everybody's gonna be Jewish, it doesn't mean. I don't know what the Messianic undertones of it are. I can't you know, messianic era could be a very generic phrase, that means sometime in the future, when the world is at peace, and there are simply no problems in the world. That's the era towards which we hope the world is going. And so that's the simplest interpretation of "on that day God will be one and his name will be one". Not only will he be one, which is, you know, the metaphysics of it. He already is one. But his reputation will also be one ... there won't be a time when everybody kind of acknowledges that.   Geoffrey Stern  I think that it is clear that if you look at Rashi's comment, he's probably talking along the lines that both you, Roy and Matt are talking in terms of Messianism. But I think it's so obvious there is so many religions and practices of spirituality that are looking for the ultimate harmony, the ultimate one, you know, the Buddhist comes to the hotdog stand and they asked, What do you want on it? And he goes, I want one with everything. So that we all want ultimately, to find a world that lacks dissonance, that truth is obvious. And I think that's a way that you can harmonize what Rashi is talking about, which is the struggle for oneness, is a struggle. And it's a continuum over time, but it's an aspiration for harmony, and whether that harmony is personal, whether it's national, whether it's universal, I think it's how you take it and how it works for you. Elise welcome to the bima   Elise Meyer  Hi, Shabbat Shalom, everybody. I love that you were talking about harmony because the point that I wanted to make is that I recently was called upon to write a haiku in honor of a friend for one of these horrible zoom birthdays. And in doing a little bit of research about Haiku, which is the Japanese poetry form where five syllables are followed by seven syllables and then five syllables. These are poems that are used to connect a person to nature and to the universe. Most of them are related to the seasons or some sort of natural phenomenon and it occurred to me that "Shema Yisrael Adnoey Elohenu Adonai echad"  is a perfect Haiku...  She ma Yis ra el, Ado noy el o hey nu, ado noy ech ad" .   Geoffrey Stern  Wow, we heard it first here on Madlik. That's That's beautiful. That's absolutely beautiful. Thank you for sharing that Elise.   Elise Meyer  Well thank you for everything that you do to bring us to a higher level.   Geoffrey Stern  So I would like to finish up..  we were we talked Matt about you were going into churches and we talked a little bit about haikus and Buddhism. When I think of how I would characterize the Musar movement, this struggling with Torah, I actually think of a Lutheran theologian, a German theologian, who actually was very much against Hitler, and he was, he was killed, sent to a concentration camp and then ultimately hanged for being part of the plotters to kill Hitler. And he came up with an amazing phrase and the phrase is "Cheap Grace", cheap or costly grace and he like thinkers similar to like the Kotzke Rebbe or Kierkegaard spent his whole life arguing against religion without the fiz, platitudes. Just blind faith mumbled over and over again. And I believe that this this Cheap Grace, Cheap Belief, nothing comes easy and the beauty in the struggle and the joy that I think is reflected in the Shema. And Shema has a very rich history of being with the Jewish people and individual Jews at heights of joy and at depths of sorrow. But what it is, is that it's not cheap, is that it represents inside of it in one little phrase, as you say Elise, a Haiku, but also an aspiration, this struggle between the notion of one God and many gods of dualities and harmonies. And I really do believe that the story that we started with about if you can say it and accept everything in it and not rebel, then you've never said it is so true. So I thank you why for joining us, Matt, Elise for coming up to the bima I wish us all an amazing Shabbat. This is Shabbat Nachamu, which again is the flip side of mourning of Tisha B'Av. And now comes the the joy. If you plant in tears, you reap in joy type of thing. So let's all be joyous. Let's all have Shabbat and make sure that for many generations Shema Yisrael Adonoi Elohenu adonai Echad.   Roy Feldman  Amen. Thank you so much for inviting me, Geoffrey, this was a wonderful conversation. Thank Mathew and Elise for joining us.   Geoffrey Stern  Thanks so much.

De Reis Als Je Bestemming | Sifra Bekx | 13 Juni 2021 by GODcentre GOUDA

Sifra Bekx deelt een inspirerende boodschap waarin zij sleutels aanreikt om te groeien in geloof als een kind.

Parshat Bechukotai - Judaism, along with most religions, favors consistency in practice and steadfast faith… or does it? Focusing on a single verse that has been used to support this position (Leviticus 26: 21) we argue for an alternative. Geoffrey Stern and Rabbi Adam Mintz explore happenstance, serendipity, temporarily fealty, chance, accident, the unintentional, the unexpected, or as the King James translators have God put it ”adventures with Me”. We contrast those who acquires their share in the World-to-Come only after many years of toil, and those who do so in one moment. בשעה אחת --------- ויקרא כ״ו:כ״א (כא) וְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַֽ לִ֑י וְיָסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּאתֵיכֶֽם׃ Leviticus 26:21 (21) And if you remain hostile toward Me and refuse to obey Me, I will go on smiting you sevenfold for your sins. רש"י על ויקרא כ״ו:כ״א:א׳ ואם תלכו עמי קרי. רַבּוֹתֵינוּ אָמְרוּ עֲרַאי, בְּמִקְרֶה, שֶׁאֵינוֹ אֶלָּא לִפְרָקִים, כֵּן תֵּלְכוּ עֲרַאי בְּמִצְווֹת: Rashi on Leviticus 26:21:1 ואם תלכו עמי קרי — Our Rabbis said (Sifra, Bechukotai, Chapter 5 5): this word signifies “irregularly”, “by chance” (מקרה), which is a thing that happens only occasionally; thus this means: if you will follow the commandments irregularly. Sifra, Bechukotai, Chapter 5 5 (5) 5) (Vayikra 26:21) ("And if you walk with Me laxly and do not desire to listen to Me, then I shall smite you even more, seven-fold according to your sins.") "And if you walk with Me laxly and do not desire to listen to Me": You made My Torah "incidental" in the world — I, too, will make you "incidental" in the world. "then I shall smite you, even more, seven-fold according to your sins": You transgressed seven transgressions — come and accept seven calamities. According to Samson Raphael Hirsch “keri” means “accident”. “keri” derived from karah (see Commentary, Bereshis 24:12) – denotes anything that happens without intention or beyond our reckoning. Accordingly, it is a purely relative concept. Something in it self can be intentional and premeditated, yet we did not intend it or plan it; it just happened to us and came to us by chance…. Your going with Me is only keri. Your acting in accordance with My Will is not your only intention and is not the result of a decision on your part. Your foremost resolve is not to obey ME, not to do only My Will. You no longer are opposed to My Will as a matter of principle, but My Will is not important to you. Other considerations determine you way of life, and you leave it to chance whether this brings you into conflict or accord with Me. The troubles that befell Israel accomplished at least one thing; their defection ceased to be extreme opposition, directed – as a matter of principle – against God and His Torah. But heeding God is still not their first and only aim. The illusory interests of prosperity and power remain their primary concerns. Their walking with God remains incidental: they keep God’s commandments only if these happen to coincide with their own interests. Baruch A. Levine writes in his commentary to Leviticus that the correct translation of “keri” is hostility. “Hebrew keri, “hostility” and the idiom halakh ‘im … be-keri, “to walk with … in hostility,” are unique to this chapter. Targum Onkelos translates be-kashyu, “with hardness, obstinacy” deriving keri from the root k-r-r, “to be cold.” Compare the noun form karah, “cold wave,” in Nahum 3:17, and mekerah, “cool chamber” in Judges 3:24 Shmuel David Luzzatto in his commentary to this verse, wonders why there is so much conjecture on the part of the commentators as to what keri means since, after all, Onkelos preceded them all and not only gives an obvious translation, but also clearly follows the translation that was accepted on the street, at the time. [I’m no expert in ShaDL, but he seems to take real offence at the mistranslation… he calls it a “perversion” עיוות ) שד"ל על ויקרא כ״ו:כ״א:א׳ ואם תלכו עמי קרי: נפתלי וויזל פירש אם תלכו עמי קרי, שגם במקרה הרעה הזאת שקרה לכם תלכו עמי כמו שהלכתם עמי קודם לכן; ולפירושו העיקר חסר, שהרי שיעור הכתוב לפי פירוש זה הוא "אם גם עם המקרים והמכות האלה שהבאתי עליכם עדיין תלכו עמי" ומה טעם תלכו עמי, שהיא מליצה קרובה למליצת את האלקים התהלך נח? ורמבמ"ן פירש לשון התנגדות, מגזרת לקראת, תלכו נגד רצוני, תשימו מגמת פניכם לעשות הפך רצוני; אבל לא מצאנו מלת לקראת בענין התנגדות, ובהפך מצאנו ולא הלך כפעם בפעם לקראת נחשים, שענינו ולא הלך אחרי נחשים: ומלבד זה, הנה כשהגיע אצל והלכתי עמכם בחמת קרי לא מצא ידיו ורגליו, כי מה טעם בחמת התנגדות? וכל חמה היא התנגדות, והוצרך להפריד בין הדבקים, ולתרגם בחמת קרי כאילו כתוב בחמה בקרי, ואין זה פירוש אלא עיוות הכתוב. ומי יתן ואדע מה רבו כל החכמים האלה לפנות כה וכה למצוא להם דרכים צרים ודחוקים לפרש מלת בקרי, אחרי אשר קדמם המתרגם החשוב אנקלוס ע"ה, הראשון בזמן ובמעלה בקהל המפרשים, אשר על פי הקבלה שהיתה בידו תרגם מלת בקרי במלת בקשיו, ומלות בחמת קרי במלות בתקוף רגז, והוא פירוש המתישב על פשוטו של מקרא בלי שום דוחק כלל. ואם תאמר: מאין באה למלת קרי הוראת הקושי? - אחשוב שזה נמשך ממלת קורָה, ואולם יהיה איך שיהיה, אין ספק שהיתה המלה האת ידועה לקדמונינו בקבלה מקדמוניהם, והם ידעו שהוראתה על הקושי. (בה"ע תקפ"ט עמוד 89). Shadal on Leviticus 26:21:1 ... בראשית כ״ד:י״ב (יב) וַיֹּאמַ֓ר ׀ ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם׃ Genesis 24:12 (12) And he said, “O LORD, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: “Nothing is farther from the Jewish concept of “MiKreh” than the idea of “chance”, with which it is usually taken to be associated.” Samson Raphael Hirsch on the verse There is a clear bias against happenstance, serendipity, temporarily fealty, chance, accident, the unintentional, the unexpected, or as the King James translators put it in their notes as an alternative translation of “keri-contrary.” if ye walk at all adventures with me. (Leviticus 26: 21 King James Translators’ Notes) בראשית כ״ח:י״א (יא) וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃ Genesis 28:11 (11) He came upon a certain place and stopped there for the night, for the sun had set. Taking one of the stones of that place, he put it under his head and lay down in that place. ספורנו על בראשית כ״ח:י״א:א׳ ויפגע במקום קרה לו שהגיע אל מקום שלא כיון אליו וענין המקום הוא מקום ללון לאורחים שהי' מתוקן אז בכל עיר ועיר ברחוב העיר על הרוב ועל כל זה אמרו המלאכים ללוט כי ברחוב נלין וכן בענין פלגש בגבעה רק ברחוב אל תלן: Sforno on Genesis 28:11:1 ויפגע במקום, it happened that he came to a place he had not intended to go to at all. The meaning of the word המקום is that it was a place designed to accommodate travelers overnight. Every town had such an inn in its public square. This is also why the angels who came to Lot said (19,20) כי ברחוב נלין, “we will sleep in (the inn) in the public square. The same expression is also used in connection with the פלגש בגבעה in Judges 19,20 where we read רק ברחוב אל תלין “only do not spend the night in the public inn.” משנה אבות ב׳:י״ג (יג) רַבִּי שִׁמְעוֹן אוֹמֵר, הֱוֵי זָהִיר בִּקְרִיאַת שְׁמַע וּבַתְּפִלָּה. וּכְשֶׁאַתָּה מִתְפַּלֵּל, אַל תַּעַשׂ תְּפִלָּתְךָ קֶבַע, אֶלָּא רַחֲמִים וְתַחֲנוּנִים לִפְנֵי הַמָּקוֹם בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (יואל ב) כִּי חַנּוּן וְרַחוּם הוּא אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וְנִחָם עַל הָרָעָה. וְאַל תְּהִי רָשָׁע בִּפְנֵי עַצְמְךָ: Pirkei Avot 2:13 (13) Rabbi Shimon said: Be careful with the reading of Shema and the prayer, And when you pray, do not make your prayer something automatic, but a plea for compassion before God, for it is said: “for he is gracious and compassionate, slow to anger, abounding in kindness, and renouncing punishment” (Joel 2:13); And be not wicked in your own esteem. מִקְרָא miqra: a convocation, convoking, reading https://biblehub.com/hebrew/4744.htm מִקְרֶה miqreh: accident, chance, fortune https://biblehub.com/hebrew/4745.htm ויקרא א׳:א׳ (א) וַיִּקְרָ֖א אֶל־מֹשֶׁ֑ה וַיְדַבֵּ֤ר ה' אֵלָ֔יו מֵאֹ֥הֶל מוֹעֵ֖ד לֵאמֹֽר׃ Leviticus 1:1 (1) The LORD called to Moses and spoke to him from the Tent of Meeting, saying: ויקרא כ״ג:כ״א (כא) וּקְרָאתֶ֞ם בְּעֶ֣צֶם ׀ הַיּ֣וֹם הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם׃ Leviticus 23:21 (21) On that same day you shall hold a celebration; it shall be a sacred occasion for you; you shall not work at your occupations. This is a law for all time in all your settlements, throughout the ages. עבודה זרה י״ז א:ט״ז בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי Avodah Zarah 17a:16 When Rabbi Yehuda HaNasi heard this story of Elazar ben Durdayya, he wept and said: There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. And Rabbi Yehuda HaNasi further says: Not only are penitents accepted, but they are even called: Rabbi, as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.

Mujeres en la Escritura.

Acharei Mot-Kedoshim (Leviticus 16-20) A live recording of Madlik Disruptive Torah on Clubhouse every Friday at 4:00pm.  Today we have a spirited discussion with Rabbi Adam Mintz on the Bible’s first commandment to mankind that it is not good to be alone.  We discuss how this relates to gender definition and gender preferences.   Link to Sefaria Source Sheet: www.sefaria.org/sheets/316534 ויקרא י״ט:א׳-ב׳ (א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר (ב) דַּבֵּ֞ר אֶל־כָּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל וְאָמַרְתָּ֥ אֲלֵהֶ֖ם קְדֹשִׁ֣ים תִּהְי֑וּ כִּ֣י קָד֔וֹשׁ אֲנִ֖י ה' אֱלֹקֵיכֶֽם׃ Leviticus 19:1-2 (1) The LORD spoke to Moses, saying: (2) Speak to the whole Israelite community and say to them: You shall be holy, for I, the LORD your God, am holy. Chapter 19 of Leviticus has been characterized as a parallel to the Ten Commandments. Rav Hiyya explained that the reason it was to be read “unto all the congregation” is because most of the essential laws of the Torah can be derived from it. (Leviticus Rabba 24). I invite you to read it! It is in my humble opinion, far superior to the Ten Commandments. It’s lyrical in the way it seamlessly moves from the ethical to ritual. It calls the lie to anyone who would distinguish between ritual law and moral law…. As Everett Fox writes: “[It] is wide-ranging and rhetorically powerful. It extends holiness to virtually all areas of life – family, calendar, cult, business civil and criminal law, social relations, and sexuality.” (The Five Books of Moses, Everett Fox p. 600.) What detracts from the breadth of vision, is the emphasis in the preceding and following chapters (Leviticus 18, also read at the afternoon service of Yom Kippur, and chapter 20) which seem to be fixated on sexual perversion of every kind.. and I mean every kind, including incest, bestiality and homosexuality. I would have you consider that much of what the Torah detests about sexual deviation, has nothing to do with being puritanical and disrespectful of alternative gender definitions and preferences. To the contrary, it prescribes that every human being enter a relationship and find a help mate. Rather it is a rejection of the individual self sufficiency which belongs only to God and a rejection of the inbreeding necessary to support the autocratic rule and tribal caste system of the Canaanites and the Ancient Near East. בראשית א׳:כ״ז (כז) וַיִּבְרָ֨א אֱלֹקִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹקִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ Genesis 1:27 (27) And God created man in His image, in the image of God He created him; male and female He created them. בראשית ה׳:א׳-ב׳ (א) זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹקִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹקִ֖ים עָשָׂ֥ה אֹתֽוֹ׃ (ב) זָכָ֥ר וּנְקֵבָ֖ה בְּרָאָ֑ם וַיְבָ֣רֶךְ אֹתָ֗ם וַיִּקְרָ֤א אֶת־שְׁמָם֙ אָדָ֔ם בְּי֖וֹם הִבָּֽרְאָֽם׃ (ס) Genesis 5:1-2 (1) This is the record of Adam’s line.—When God created man, He made him in the likeness of God; (2) male and female He created them. And when they were created, He blessed them and called them Man.— בראשית ב׳:י״ח (יח) וַיֹּ֙אמֶר֙ ה' אֱלֹקִ֔ים לֹא־ט֛וֹב הֱי֥וֹת הָֽאָדָ֖ם לְבַדּ֑וֹ אֶֽעֱשֶׂהּ־לּ֥וֹ עֵ֖זֶר כְּנֶגְדּֽוֹ׃ Genesis 2:18 (18) The LORD God said, “It is not good for man to be alone; I will make a fitting helper for him.” רש"י על בראשית ב׳:י״ח:א׳ לא טוב היות וגו'. שֶׁלֹּא יֹאמְרוּ שְׁתֵּי רָשׁוּיוֹת הֵן, הַקָּבָּ"ה בָעֶליוֹנִים יָחִיד וְאֵין לוֹ זוּג, וְזֶה בַתַּחְתּוֹנִים וְאֵין לוֹ זוּג (בראשית רבה): Rashi on Genesis 2:18:1 'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12). דברים ד׳:ל״ה (לה) אַתָּה֙ הָרְאֵ֣תָ לָדַ֔עַת כִּ֥י ה' ה֣וּא הָאֱלֹקִ֑ים אֵ֥ין ע֖וֹד מִלְבַדּֽוֹ׃ Deuteronomy 4:35 (35) It has been clearly demonstrated to you that the LORD alone is God; there is none beside Him. תורה תמימה על התורה, דברים ד׳:ל״ה:ג׳ אין עוד מלבדו. זה הוא מלכות Torah Temimah on Torah, Deuteronomy 4:35:3 There is none Besides Him: This is Kingship... בראשית רבה ח׳:א׳ (א) וַיֹּאמֶר אֱלֹקִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. Bereishit Rabbah 8:1 (1) ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. ברכות ס״א א:ה׳ אִי נָמֵי כִּדְרַבִּי יִרְמְיָה בֶּן אֶלְעָזָר. דְּאָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר: דּוּ פַּרְצוּפִין בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאָדָם הָרִאשׁוֹן, שֶׁנֶּאֱמַר: ״אָחוֹר וָקֶדֶם צַרְתָּנִי״. Berakhot 61a:5 Alternatively, this duplication in the language of creation can be explained in accordance with the statement of Rabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces [du partzufin] on Adam the first man; he was created both male and female in a single body, as it is stated: “You have formed me [tzartani] behind and before” (Psalms 139:5); tzartani is derived from the word tzura [face]. God formed two faces on a single creation, back and front. The First Adam, Androgyny, and the ʿAin Ghazal Two-headed Busts in Context Author(s): Irit Ziffer Source: Israel Exploration Journal , 2007, Vol. 57, No. 2 (2007), pp. 129-152 Published by: Israel Exploration Society Stable URL: https://www.jstor.org/stable/27927170 Two-headed human statues with a common torso are a known feature of the ancient Near East, beginning with the inception of monumental statuary in the Pre-Pottery Neolithic period (the first half of the seventh millennium BCE) at ‘Ain Ghazal, north-east of Amman. The following survey focuses on the two headed statues from ‘Ain Ghazal the earliest of their kind to have been discovered so far in an attempt to establish their significance. The Sages in early Talmudic times knew the myth of the primeval androgyne and used it to account for the contradiction between the two stories of creation. In the Midrash, the first human being, the 'Adam', was androgynous, incorporating the genitals of both sexes, and the tale of the creation from the rib in Genesis 2 provides for the separation of the two sexes of the primeval body, reconstructing them as two human bodies. According to the Babylonian Talmud (Berakhot 61a; Erubin 18a), Genesis Rabba 8.1 and Leviticus Rabba 14 (fifth century), the man was created dipros?pos, 'two faced' (VDliHD-n), that is, male and female (Meeks 1974:186). 'Two faced' is a way of describing Adam, the first human being, with out the use of corporeal or sexual terms, a euphemism for the bisexual progenitor of the human race. Historically speaking, androgyny symbolizes the perfect human being: female attributes cast into a male vessel. In the Mesopotamian creation myths, the human body is a divine creation made of clay in which divine ingredients are mixed. It is not defined according to gender; it was produced in a single process before the existence of sex and gender, and therefore encompasses every possible gender. Only in the second creation were male and female couples created with genital organs vital for the reproduction of the species (Asher-Greve 1998: 29). בראשית ב׳:כ״ג (כג) וַיֹּאמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת׃ Genesis 2:23 (23) Then the man said, “This one at last Is bone of my bones And flesh of my flesh. This one shall be called Woman, For from man was she taken.” רש"י על בראשית ב׳:כ״ג:א׳ זאת הפעם. מְלַמֵּד שֶׁבָּא אָדָם עַל כָּל בְּהֵמָה וְחַיָּה, וְלֹא נִתְקָרְרָה דַעְתּוֹ בָּהֶם (יבמות ס"ג): Rashi on Genesis 2:23:1 זאת הפעם THIS NOW — This teaches that Adam endeavoured to find a companion among all cattle and beasts, but found no satisfaction except in Eve (Yevamot 63a). בראשית ב׳:כ״ד (כד) עַל־כֵּן֙ יַֽעֲזָב־אִ֔ישׁ אֶת־אָבִ֖יו וְאֶת־אִמּ֑וֹ וְדָבַ֣ק בְּאִשְׁתּ֔וֹ וְהָי֖וּ לְבָשָׂ֥ר אֶחָֽד׃ Genesis 2:24 (24) Hence a man leaves his father and mother and clings to his wife, so that they become one flesh. רש"י על בראשית ב׳:כ״ד:א׳ על כן יעזב איש. רוּחַ הַקֹּדֶשׁ אוֹמְרָה כֵן לֶאֱסֹר עַל בְּנֵי נֹחַ הָעֲרָיוֹת (סנהדרין נ"ז): Rashi on Genesis 2:24:1 על כן יעזב איש THEREFORE A MAN LEAVETH — The Divine Spirit says this, thus prohibiting immoral relationship to the “Sons of Noah” also (Sanhedrin 57b). in other words, the source of unchaste sexual behavior (“Arayot” in Hebrew) is when a man does not leave his father and mother… sister, brother etc. but mates with them! סנהדרין נ״ז ב:י׳-י״א אימא בת נח שזינתה לא תיהרג דכתיב (בראשית ב, כד) על כן יעזב איש ולא אשה א"ל הכי אמר רב יהודה (בראשית ב, כד) והיו לבשר אחד הדר ערבינהו קראת"ר איש מה תלמוד לומר (ויקרא יח, ו) איש איש לרבות את הכותים שמוזהרין על העריות כישראל Sanhedrin 57b:10-11 Rav Avya asked further: Why not say that a female descendant of Noah who committed adultery should not be executed, as it is written: “Therefore a man shall leave his father and his mother, and shall cleave to his wife, and they shall be one flesh” (Genesis 2:24); a man, but not a woman? Rav Pappa said to him: This is what Rav Yehuda says: At the end of the verse it states: “And they shall be one flesh.” The verse then combines men and women, indicating that the same halakha applies to both. § The Sages taught in a baraita with regard to the verse: “No one [ish ish] shall approach any that is kin to him, to uncover their nakedness” (Leviticus 18:6): The verse could have stated: One [ish] shall not approach. Why must the verse state “no one”? It is to include the gentiles, who are prohibited from engaging in forbidden sexual relations, as Jews are. ויקרא כ׳:י״ז (יז) וְאִ֣ישׁ אֲשֶׁר־יִקַּ֣ח אֶת־אֲחֹת֡וֹ בַּת־אָבִ֣יו א֣וֹ בַת־אִ֠מּוֹ וְרָאָ֨ה אֶת־עֶרְוָתָ֜הּ וְהִֽיא־תִרְאֶ֤ה אֶת־עֶרְוָתוֹ֙ חֶ֣סֶד ה֔וּא וְנִ֨כְרְת֔וּ לְעֵינֵ֖י בְּנֵ֣י עַמָּ֑ם עֶרְוַ֧ת אֲחֹת֛וֹ גִּלָּ֖ה עֲוֺנ֥וֹ יִשָּֽׂא׃ Leviticus 20:17 (17) If a man marries his sister, the daughter of either his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace; they shall be excommunicated in the sight of their kinsfolk. He has uncovered the nakedness of his sister, he shall bear his guilt. רש"י על ויקרא כ׳:י״ז:א׳ חסד הוא. לְשׁוֹן אֲרַמִּי חֶרְפָּה חִסּוּדָא; וּמִדְרָשׁוֹ אִם תֹּאמַר קַיִן נָשָׂא אֲחוֹתוֹ חֶסֶד עָשָׂה הַמָּקוֹם, לִבְנוֹת עוֹלָמוֹ מִמֶּנּוּ, שֶׁנֶּאֱמַר (תהילים פ"ט), עוֹלָם חֶסֶד יִבָּנֶה (ספרא; סנהדרין נ"ח): Rashi on Leviticus 20:17:1 חסד הוא IT IS A WICKED THING — It is an Aramaic expression, the Hebrew חרפה (disgrace) being in that language חסודא (cf. Onkelos on Genesis 34:14). A Midrashic explanation of it (of חסד הוא) is; If you should say, "But Cain married his sister!" then I reply, Cain's case was an exceptional one; an act of kindness (חסד) was done by the Omnipresent in order that His world might be built up through him (i. e. He made the propagation of the human race possible through this union), as it is said (Psalms 89:3) "The world was built up through חסד, loving-kindness" (Sifra, Kedoshim, Chapter 11 11; Sanhedrin 58b). The biblical premise remains… inbreeding is a rejection of God and a rejection of God’s role as man’s only ruler. Royalty wants to mix and re-mix it’s blood to protect their superior “blue” blood and to justify the subjugation of the commoner and stranger. God wants us, wherever possible, to leave our father and mother and create our bloodline with our fellow human commoners. ויקרא י״ח:כ״ב (כב) וְאֶ֨ת־זָכָ֔ר לֹ֥א תִשְׁכַּ֖ב מִשְׁכְּבֵ֣י אִשָּׁ֑ה תּוֹעֵבָ֖ה הִֽוא׃ Leviticus 18:22 (22) Do not lie with a male as one lies with a woman; it is an abhorrence. To claim that one can have a child, without the need of the other sex, is to claim divinity…. and therefore an abomination.

Welkom weer bij een nieuwe aflevering van Studentenstof. De podcast waar we studenten centraal zetten. Vandaag gaan we het hebben over de ‘afterparty' van de verkiezingen. Met als hoofdgast Jean Tillie, decaan HvA en docent UvA. Hij doet o.a. onderzoek naar diversiteit, sociaal culturele integratie en (extreem) rechtse stemgedrag. Als extra gast zit Sifra aan tafel. Een student die geïnteresseerd is in de politiek. Vandaag gaan we het hebben over de uitslag van de verkiezingen en wat de betekent dit voor studenten? Met als thema diversiteit, politieke integratie en kracht van multiculturele democratie Luister de ASVA top 20: http://asva.nl/asvatop20 Wil jij een nummer insturen voor de ASVA top 20? Ben je boos en wil je dit kwijt? Mail dan naar studentenstof@asva.nl. Presentatie: Halil Celik Techniek: Stijn Hermes Muziek: Zora de Vos

Shalom Hai aku Sifra Poalusia Wood, kalian bisa manggil aku Sifra saja, aku lahir di Jakarta, 30 Maret 2005, tebak umur ku berapa? Iya 16 tahun, meski aku baru berusia 16 tahun, aku ingin membantu kalian dalam Iman kita kepada Kristus! Dm @sifrapoalusiawood email sifrapoalusia@gmail.com Jesus Loves u guys!

Aku Sifra Poalusia, bisa panggil aku dengan nama Sifra saja, aku blasteran Indo+New Zealand, aku harap kalian bisa terinspirasi banyak hal di podcast aku ini, selamat beraktivitas!

Al 12 jaar is Sifra Denneboom een christelijke ondernemer en carrière vrouw. En niet zomaar een, deze vrouw heeft een sterke relatie met God - ze betrekt Hem bij elke beslissing die ze neemt. En daar is ze ook nog eens heel open over. Wil je horen hoe zij dat doet? Luister aflevering 25.

Today’s show is all about one of my favorite comfort foods: potatoes. They are versatile, affordable, nutritious, and delicious. In fact, my new passion this winter is Hasselback Potatoes. Join us! Joining me for “all things spuds” is fellow culinary dietitian Amy Myrdal Miller, a farmer’s daughter, public speaker, author, and president of Farmer’s Daughter Consulting. Together, we will tell you all about potato nutrition, give you potato recipes galore, and explain why potatoes are the perfect gateway for getting other vegetables into your diet. For example, how about a potato bar with crispy Brussels sprouts or crispy shallots? The sky's the limit when it comes to potatoes! Show Highlights: Get to know Amy and her life in CA, running her consulting business and living with her husband and naughty kittens Why Amy, the farm girl from North Dakota, became a dietitian after her childhood diabetes diagnosis How potatoes fit into world cuisine, with possible origins in South America Most common potato varieties include Idaho, Yukon Gold, Fingerling, and Red Bliss (there are over 200 varieties in the US alone!) A few varieties that are well-suited for specific cooking techniques are Colomba, Sifra, Mozart, Mulberry Beauty, and Rickey Russet Dispelling the myth of “potato shame,” potatoes are rich in nutrients like vitamin C, potassium (more than a banana!), and fiber and antioxidants (in the skin) How to use potatoes with other veggies as diverse toppings Why many families are turning to potatoes as a staple during the pandemic Amy’s favorite mashed potatoes are a Yukon Gold-type with milk steeped with fresh rosemary; she also likes a preparation with extra virgin olive oil, sea salt, and pepper, or perhaps milk, sour cream, and cheese How nutrition-packed potatoes compare to rice and pasta as a dinner side dish Liz and Amy compete in a recipe smackdown to name different potato dishes and applications--with over 20 ideas in 60 seconds! Amy’s favorite potato recipe is a childhood favorite: boiled and buttered baby potatoes with fresh dill Liz’s easy prep for Potato Latkes made with pre-baked potatoes How silver linings during the pandemic have shown up with more family cooking and family connections How efficiency in water requirements, growing conditions, and space requirements have made potatoes the 4th most popular crop grown around the world Resources: A Genius Method for Making Latkes (by Joan Nathan): https://www.nytimes.com/2020/12/04/dining/hanukkah-latke-recipe.html Potato Wonder: https://www.potatowonder.com/  Potato varieties and breeding: HZPC  https://www.hzpc.com/  Potato Goodness (a great resource for potato nutrition, storage, preparation): https://www.potatogoodness.com/ Potato recipe roundup (TBD ... Liz to add) Liz's Podcast Posse. Join the closed Facebook group!   Hasselback potato slicer on Amazon

Today’s show is all about one of my favorite comfort foods: potatoes. They are versatile, affordable, nutritious, and delicious. In fact, my new passion this winter is Hasselback Potatoes. Join us! Joining me for “all things spuds” is fellow culinary dietitian Amy Myrdal Miller, a farmer’s daughter, public speaker, author, and president of Farmer’s Daughter Consulting. Together, we will tell you all about potato nutrition, give you potato recipes galore, and explain why potatoes are the perfect gateway for getting other vegetables into your diet. For example, how about a potato bar with crispy Brussels sprouts or crispy shallots? The sky's the limit when it comes to potatoes! Show Highlights: Get to know Amy and her life in CA, running her consulting business and living with her husband and naughty kittens Why Amy, the farm girl from North Dakota, became a dietitian after her childhood diabetes diagnosis How potatoes fit into world cuisine, with possible origins in South America Most common potato varieties include Idaho, Yukon Gold, Fingerling, and Red Bliss (there are over 200 varieties in the US alone!) A few varieties that are well-suited for specific cooking techniques are Colomba, Sifra, Mozart, Mulberry Beauty, and Rickey Russet Dispelling the myth of “potato shame,” potatoes are rich in nutrients like vitamin C, potassium (more than a banana!), and fiber and antioxidants (in the skin) How to use potatoes with other veggies as diverse toppings Why many families are turning to potatoes as a staple during the pandemic Amy’s favorite mashed potatoes are a Yukon Gold-type with milk steeped with fresh rosemary; she also likes a preparation with extra virgin olive oil, sea salt, and pepper, or perhaps milk, sour cream, and cheese How nutrition-packed potatoes compare to rice and pasta as a dinner side dish Liz and Amy compete in a recipe smackdown to name different potato dishes and applications--with over 20 ideas in 60 seconds! Amy’s favorite potato recipe is a childhood favorite: boiled and buttered baby potatoes with fresh dill Liz’s easy prep for Potato Latkes made with pre-baked potatoes How silver linings during the pandemic have shown up with more family cooking and family connections How efficiency in water requirements, growing conditions, and space requirements have made potatoes the 4th most popular crop grown around the world Resources: A Genius Method for Making Latkes (by Joan Nathan): https://www.nytimes.com/2020/12/04/dining/hanukkah-latke-recipe.html Potato Wonder: https://www.potatowonder.com/  Potato varieties and breeding: HZPC  https://www.hzpc.com/  Potato Goodness (a great resource for potato nutrition, storage, preparation): https://www.potatogoodness.com/ Potato recipe roundup (TBD ... Liz to add) Liz's Podcast Posse. Join the closed Facebook group!   Hasselback potato slicer on Amazon

Pesahim 33 A. Three explanations of the Sifra: 1. Meilah smaller minimum size 2. Meilah liable for unintended 3. Meilah liable even if unaware B. Can't Give Hames as Terumah – 2 sources C. How to transform impure grapes into pure wine

Acompáñame en este estudio bíblico capítulo por capítulo de la biblia, hoy veremos: 'Y habló el rey de Egipto a las parteras de las hebreas, una de las cuales se llamaba Sifra, y otra Fúa, y les dijo: Cuando asistáis a las hebreas en sus partos, y veáis el sexo, si es hijo, matadlo; y si es hija, entonces viva. ' Éxodo 1:15-16 Personajes Principales Faraón Sifra y Fúa Descubre que enseñanza Dios nos tiene en este hermoso capítulo, recuerda estamos viendo un versículo de un capítulo de la palabra de Dios para que podamos nosotros aplicarla a nuestra vida

El desafío ético que enfrentaron Sifra y Fua en su trabajo puede ser todavía una amenaza a muestra conciencia. Sifra y Fua nos dan el ejemplo a seguir!

Martijn en Rianne Wolfsen zouden twee weken nadat ze in de studio waren eigenlijk op een roze wolk moeten zitten omdat hun dochter Sifra net geboren was. In de 25ste week van de zwangerschap ging het mis en overleed Sifra. Ze vertellen of het gemis, de herinneringen die ze hebben gemaakt en hoe ze zich door God gedragen en gesteund voelde.

Prédica del miércoles 19 de agosto del 2020

Van Gestrand Naar Het Beloofde Land | Sifra Bekx | 9 Augustus 2020 by GODcentre GOUDA

Sifra y Fúa, cuyos nombres significan “Adornar” & “Brillar”, fueron parteras en Egipto, cuyas vidas nos da un ejemplo poderoso de fidelidad a Dios en tiempo de angustia. Hoy analizaremos sus vivencias y circunstancias para encontrar enseñanzas prácticas para nuestras vidas. Vínculo al estudio completo: https://www.4truth.ca/leccion-de-escuela-sabatica-segundo-semestre-2020/7-sifra-y-fua-las-parteras-y-el-decreto-de-muerte/ Análisis Bíblico de la Lección de Escuela Sabática de los Adventista del Séptimo Día Movimiento de Reforma SMI, para el Sábado, 15 de Agosto 2020 Producción de Audio: Oscar Acevedo Produccion General: Ministerio One4Seven www.One4Seven.ca #AnalisisBiblico #One4Seven

In sommige periodes van de geschiedenis mondde satans haat voor Gods volk uit in bloedvergieten. Zo verleidde hij de Farao van Egypte om te bevelen dat alle pasgeboren Hebreeuwse jongens direct gedood moesten worden. In deze les zien we hoe Sifra en Pua - de twee vroedvrouwen voor het gehele volk van God - met dit bevel omgingen en hoe zij zich tegenover deze aards machthebber opstelden.

Today we talk about different champions in the Bible; of trust (Jacob), bravery (Yael), wisdom (Sifra & Pua), provision (Barzillai & company), humbleness (Leper), courage (Stephen), sacrifice and forgiveness, (Yeshua).

Hoy hablamos de diferentes campeones en la Biblia; de confianza (Jacob), valentía (Yael), sabiduría (Sifra y Pua), provisión (Barzillai y compañía), humildad (Leproso), coraje (Esteban), sacrificio y perdón (Yeshua).

1. Our Mishna says onen is exempt from mitzvos when the dead body is in front of him, but the Braisa seems to contradict this. The Braisa says it is preferable not to eat in front of a dead body unless there is no other option and one could then just turn their face the other way and eat. The Braisa then continues to say an onen is exempt from mitzvos, clearly implying whether or not they are in the presence of the dead body! The Gemara gives 2 answers- either the exemption is only when one is in presence of the body and the Braisa only exempted the onen in that case, or alternatively, the exemption is even when not in the presence of the body, and our mishna uses "the body is front of him" loosely and it really means any time the body is not yet buried. 2. Another exemption from mitzvos is for someone watching the dead body, bc they too are engaged in a mitzvah. 3. Within 4 amos of a dead body one should not perform a mitzvah bc it mocks the dead 4. There is a dispute if a dead body needs to be watched on a boat where it is unlikely there are mice 5. One should not transport bones on a dead person or a Sefer Torah while riding astride them. 6. It is a big mitzvah to escort a dead body and wrong to see the body being escorted and not join in 7. R Chiya and R yonasan dispute whether the dead are aware of what happens here. For example, having tzitzis drag on a grave. The Gemara later clarifies they def are aware of pain to their own bodies. 8. There is a concept that the righteous living are called alive after death and the wicked are called dead even when alive. 9. Benayahu increased Torah, was the greatest in times of the Temples, broke through ice to dip in a mikvah, and finished Sifra in one day 10. There is a concept of the dead finding out about things in this world from those who pass away or from certain declerations made in Heaven.

This week, we launch our pilot episode with the haftorah portion for the week, Isaiah 60. Find us talking about paradigms of scholarship, collective land ownership, and how to translate "the breasts of kings." Also, listen to the second half of the episode to hear us answer fun questions about ourselves and how this podcast will work in the future!Around 30 minutes in, Jaz mentions a story but can't remember the citation. It's from Sifra (a midrashic text) in the section Kedoshim, Chapter 4:9. You can read it here. Content warning: From about 14:50 to 15:15, there is an emergency siren in the backgroundSend us questions or comments at kosherqueers@gmail.com, follow us on Twitter @kosherqueers, and like us on Facebook at Kosher Queers. Our music is by the band Brivele. Our logo is by Lior Gross, and we are not endorsed by or affiliated with the Orthodox Union. Support the show (http://patreon.com/kosherqueers)

A stunning teaching about self restraint and ego from the Mei HaShiloach.  Along the way, a little Sifra, a little Rashi, a little Seforno, and a plug for our June 8th Program with Congregation Pnai Or.

Part I.Recognizing the GiftsTZARA’AS IS A GIFT?!כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לָכֶם לַאֲחֻזָּה “When you shall come to the land which I give you as a possession, וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם and I shall give a plague of leprosy upon a house of the land of your possession” (Metzora 14:34). In studying thispossukthechachomimtook note of the wordnosati, “I shall give to you.” “I will give” a plague instead of the more common, וְשַׂמְתִּי “I will place” implies a gift of sorts,and remarkably, that’s howchazalunderstood these words. “These are good tidings to them that plagues would come upon them”, thechachomimsay.Now, what good tidings could there be in a home that is contaminated withtzara’as, a home that has to be knocked down? Sochazaltell us that upon hearing that the Am Yisroel was advancing towards them, theCanaanimhad concealed their wealth; all of their gold and silver, in the walls of their houses (Vayikra Rabbah 17:6). And when the loyal Jew obeyed the law ofnig’ei battim, and eventually he knocked down the walls as commanded in this week’sparsha, he discovered the wealth that had been hidden there all along.And so, it was thetzara’asthat Hashem had “given” to the owner of this house that became the bearer of good tidings. Because this family had possessed a great store of wealth in the walls of their home, only that they weren’t aware of what they possessed. And it was only when thetzara’ascame that they realized what a treasure they had in the home all along. The family might have lost a wall, and sometimes even the house in its entirety had to be demolished, but what they found in the process was a treasure that more than made up for the loss.THE CASE OF THE MISSING GOLDBut you have to know that gold and silver were not always found. Not everyCanaanitehad treasures – there were middle classCanaanitestoo – and even the wealthyCanaanite, maybe his wife was a spendthrift, a high roller who squandered her husband’s money and didn’t leave anything to hide away. And even the ones who had extra gold and silver, not every one of them hid his treasure between the stones of his wall – some found better hiding places than that.Now that’s a question, because Hashem saysnosati, “I am giving you a treasure when I sendtzara’ason your home.” And for many people, there were no treasures of gold and silver hiding in their walls. So what was the treasure for the family standing outside in the cold and rain, watching the walls of their house being demolished?And so we’ll say as follows: Even when no gold was found, the family gained an even greater wealth, becausethey discovered the treasure of the home itself.When a person discovers that there were opportunities available to him, that’s when he has found the greatest treasure; the opportunities for greatness that he will now make use of for the rest of his life. And that’s why Rabbi Yehuda, when explaining what gift was meant bynosati,“I will give you “a present” oftzara’as,” didn’t mention anything about a hidden treasure;he merely said: “These are good tidings that plagues will come upon them” (Sifra ibid). He didn’t consider it necessary to add that they might discover hidden gold and silver because the treasure they discovered was even more important than that.WHERE ARE WE SLEEPING TONIGHT?The first and most obvious treasure that this family discovered was thathaving a house is fun. Did you ever think about that? Forced to stand outside of their home as thekohenwent inside to inspect the walls, the father and mother huddled together with their children, and they looked back to consider that maybe they had not been grateful enough to Hashem for the blessings of a home, blessings that were now slipping out of their hands. And it was cold outside; it would rain too. “It was so much fun to have walls; why didn’t we appreciate it when we had it?! Where are we going to sleep tonight?” And so the forlorn family standing there were now discovering the treasure that they had always had hidden “in their walls”; the treasure ofhaving walls! Of having a roof over their heads –the treasure of having a home.And this lesson alone, to unearth that treasure of appreciating the walls of your home, that’s already enough of a reason fortzara’asto come onto a person’s walls. And that’s the lesson that we’re all expected to learn as we read theparsha– that we have to get busy appreciating the four walls of our homes and not wait for the lesson to be taught to us in the way it was taught to this family.REMAINING A CHILD FOREVERYou know that a little child doesn’t appreciate a home.He thinks of the street as wonderful, the sidewalk is wonderful – outside, that’s where the fun is. Try to bring a little boy back from the sidewalk into the house; you have to pull him with horses into the house. And most people never grow out of those childish ideas; they remain children all their lives unless they begin the work of thinking, of dilating on each benefit, and discovering the great treasure that the home is.Walls are really fun! What would life be without walls?! You know that if not for the walls, the winds would be blowing all the time, and the rains would come pouring in as well! It would be very cold in the winter if all you had was a roof! You know that in this place we like the rain and the winds; we appreciate them to no end. But we appreciate them most happily from the window, standing on this side of the wall and looking out.I was walking this week with a friend of mine and the snow was coming down. I was carrying an umbrella but he wasn’t prepared, he didn’t have an umbrella. So he said to me; he’s one of my people, so he said, “Snow is like ice cream.”I said, “You are correct, that’s a wonderful idea but ice cream in your ears is not comfortable.” We appreciate the snow, but we appreciate umbrellas too! So we’ll stand on this side of the wall and we’ll enjoy the rain and snow and cold.Of course, we enjoy it; but we don’t have to dive into it.SLEEPING ON OCEAN PARKWAYAnd so you have to learn how to be happy that you have a roof over your head.Here’s a poor woman, a homeless lady, a little bit demented; I see her pushing a shopping wagon on Ocean Parkway. All her possessions are in that shopping wagon; she has nothing. She doesn’t have a bathroom, she doesn’t have a kitchen, she doesn’t have a bed to sleep in. Where does she go when it’s raining? A pity on her. You see, she’s bedraggled, it’smamisha heartbreak to look at her.If she could only have a place to sleep. But she sits down on a bench, it’s freezing weather, she’s trying to get a nap on a bench; on a park bench she’s trying to fall asleep. It’s freezing and she can’t warm up. And you, you have a house with a roof over your head! How lucky she would be if she could have a little place, a shack with a roof over her head; she’d be the happiest person right now. Even without any heat, she could lie down on the floor, at least, and sleep. She doesn’t have even that. So first learn to enjoy a roof over your head. It takes a long time. A roof over your head, what a happiness that is!FALLING OUT OF MY HOUSEAnd privacy! Ah, the pleasure of privacy that walls afford us! Life would be no fun at all if your neighbor would always be peeking over from his dining room into yours; it would be a miserable home. And I’ll tell you something else, and don’t laugh: Without walls it would be so easy to fall out from the house into the street. Life in the home would always be full of danger; you’d be living precariously all the time. I think about that all the time when I see the walls in my house. And I don’t live on the first floor; I live high up, so I enjoy my walls to no end.Now when you begin to think like that, so you realize that walls are not just walls. There’s a lot going on behind those walls. Plumbing pipes! Ah, asimcha! You have to tell your children the benefits of having running water in the house. When I went to Europe to learn in the yeshiva, the first thing that I noticed was that there was no running water in the house. You went out into the backyard, or a block away, where there was a well and you had to carry back a bucket of water with a yoke. It sat across my shoulders, one bucket hanging here and one bucket hanging there.It was a hard job to bring water to the house. And then you poured it into some kind of contraption that was nailed to a wall; and when you wanted to wash your hands you had to bang underneath on the nail, a big nail, and if banged hard enough some water dripped down along the nail. And you had to keep on banging to get your hands wet. You banged and banged as you washed your hands, so little by little the water came out. Each time the nail went up, a little water came out.TEA KETTLES AND BOOTS FOR THE BATHROOMAnd hot water in the home?! Hot water too?! Who could have imagined such a luxury?! In Europe when you wanted to take a bath, there was no bath in the house. So either you went to theschvitz baad, the public bathhouse, or they brought in a tin tub. Somebalabatimhad a big tin tub, and they boiled up water in a tea kettle; one after the other they poured it in, until the tub was half full. Then you bathed in that water, in a room someplace, in a bedroom. So you bathed in a tin tub in water which was boiled in tea kettles. When you got through with it, if you had a little brother, he bathed after you in the same water because they couldn’t afford to fill it up twice. I saw it happen that way.Nobody had a bathroom in the house! In the dead of winter, if you were unfortunate enough to get up in the middle of the night to go to the bathroom, so you had to put on your boots. We had to put on our woolen boots and stomp through the deep snow to go to the so called bathroom, there was no fancy toilet seat. And whatever was there remained there, until finally in the summertime when it already had a big aroma. That’s when a man with a horse and wagon came with a long wooden spade and he took it all out. And for miles around everybody knew what was going on that day, because of the fragrance that was wafted on the summer breeze.THOMAS EDISON AT HAVDALAHAnd you have lights in your home too, don’t you? I remember when there were no electric lights; we had gas lights. And fires used to take place because of them. I once was in a house and there was a fire; the ceiling caught fire from the gas flame. I was watching the firemen trying to put out the fire. And in the streets I remember the lamp lighters used to go around with ladders and light the gas lamps in the street. Of course, today if you speak about electric lights to most Jewish children they’ll laugh at you for appreciating such a thing; but that’s because they’re not being brought up as authentic Jews. An authentic Jew thanks Hashem for artificial light.Actually we do it every week; people don’t know that every week we thank Hashem for artificial light. Every day we thank Hashem for the natural light of the sun,Yotzer Ha’meoros, but for artificial light we thank once a week, on motzei Shabbos.Borei me’orei ha’aish. What’s that? Did you ever think about that? We’re thanking Hashem for artificial lights. Every week. Some people think it’s just a ceremony, afrumkeit. No! We’remakir tovfor fire, electric lights, and all other forms of artificial illumination. After all, in the olden days when it was night time, what could you do? You could sit down and learnba’al pehif you remembered. But if you didn’t remember you couldn’t learn. And now,boruch Hashem, Hakodosh Boruch Hu gave us lights.In 1879 Edison called together a company of scientists and he promised to show them a remarkable thing; for the first time in history an electric bulb was turned on, and they were amazed! They described it as if sunlight filled the room. There never had been such a light before! It’s important to explain that to children; It’s important to explain it to ourselves! To enjoy the light.And therefore you should constantly be telling your children, “Look how lucky we are to have a nice home to live in! It’s so much fun to have walls that keep us warm and dry and safe. Now the child might say, “What do you mean ‘a nice home’? This place is tiny! My friend Sarah down the street has a better house than we do. They have such a big kitchen and a better this and better that.” But you have to drown that out by constantly reiterating to your family all the benefits they are enjoying. They’ll keep complaining and you keep talking about thechasdei Hashem. And it sinks in; trust me it goes into their heads. And that’s the biggesthatzalahfor the family, because it’s the family that doesn’t appreciate thechesedof a home, that’s the home that thenega tzara’asis bound to come upon, in order to teach them about the great treasure that a house is.Part II.The True TreasureAN OPPORTUNITY FOR REPENTANCEHowever, everything we’ve been speaking about is only scratching the surface of what the happiness of a home truly is; and it’s only the first lesson that Hashem intended by the gift oftzara’asthat a family finds on the walls of its home. Because when a family found themselves homeless, they were expected to understand that it was an opportunity for repentance. They were expected to understand that the tribulation of losing their home was intended as a punishment for not using their home properly.Actually, a Jewish home is much more than the physical benefits of walls and a roof, much more than the blessings of privacy, shelter, plumbing, electricity and being protected from falling into the street. All of that is important, and it was the first and most obvious lesson that they learned. But it’s still only part of the treasure that a home is. The aristocratic home of theAmHashemis something much greater than four physical walls. And now when these walls are broken down, after such a drastic warning, this family was expected to exert themselves to begin to utilize the house as a place foravodas Hashem. What makes the Jewish home a true treasure is that it is the place where theAmYisroelis built.BUILDING THE BEIS YISROEL IN FLATBUSHThat’s what ourAvosandImahosdid – their career took place primarily in their tents. The Rambam says that: He writes that the sole intention of our Avos in everything that they did was לְהַעֲמִיד אֻמָּה הָעוֹבֶדֶת אֶת הַשֵּׁם – in order to establish a nation that would be servants of Hashem (Moreh Nevuchim 3:51). And therefore that’s the job of theAvosandImahostoday as well; we walk in the footsteps of our forefathers and we continue to build theAm Yisroelin our homes.And that is the greatest treasure, the greatest privilege, that could be afforded to anyone – the privilege of using the home foravodas Hashem.And it is that opportunity that was the great treasure that the family discovered when they were forced to leave their home. They were learning now that they had treated their home as just a place to live instead of a place of aristocracy, the palace that it really was meant to be. And that was the real treasure that they discovered by means of thetzara’as; and so when the family returned to their home again, theylived there with the knowledge of that treasure they had unearthed, and they were now ready to make use of it as intended by Hashem.DON’T KICK OFF YOUR SHOES JUST YETYou know, when we think of a home so we might consider it possibly as a place of relaxation; the place you come back to after a day of toil in the workplace, where you had to act towards people in an unnatural and artificial manner. And now you can come home and you can kick off your shoes, relax and behave naturally. Because your true career is in the home; it’s in the home that you should be acting your best.They tell about the old Telzer Rav, Rav Yosef Leib, that even in the hottest days of July and August – in those days they didn’t have air conditioners and not even electric fans – and yet he never took off hiskapotehin his house. All summer he wore his long coat, because in his house, he behaved like a prince in a palace. Now, everybody knew that in the house that Telzer Rav sometimes had to take off his coat. He wasn’t amalach;they knew he was a human being who couldn’t be a Rav in his long coat twenty four hours a day. But no matter; he didn’t want them to see him like that. Even for his wife and children he was always the Telzer Rav. He behaved like a prince in the home because he understood, and he wanted his family to understand, that the home is a palace, the place where the most important part of history was taking place – the building of theumah ovedes es Hashem.Yisroelis a name that puts the Jew far above all of mankind; and that means that the home where theBeis Yisroelis being built is a place where there should always be an aura of aristocracy, a feeling that this home is a place of nobility, a place set aside for accomplishing the most important of all endeavors. And when aYisroeltries to live up to this ideal of nobility so his behavior in the home is transformed. You know, it makes a big difference whether a man is a nobleman in his own esteem or whether he considers himself a commoner, a nothing. The things that a commoner will do, a noble man will not even consider. He can’t be be busy with novels and magazines – even Jewish magazines – that are filled with emptiness. He has more important things than that to accomplish, and so his mannerisms, his attitudes, and his aspirations are entirely different than the non aristocrat. The entire personality of a person is transformed when he realizes that he is a prince.EMULATING THE ROYAL FAMILYAnd when we live in a house where only princes live, so that house becomes something remarkable. Imagine there were princes who lived in a palace but because of some adversity they had to leave the palace. And now the princes, the royals, are living in a hut. But it’s not an ordinary farmer’s hut, it’s not a shepherd’s hut. It’s a hut of princes now. Their manners are of princes, they spend their time in the way of princes. Even their speech is that of princes.And therefore in a Jewish home it is of utmost importance to live up to the idea that we arebnei melachim.Before every move made in the home, they consult in their minds the model supplied by the awareness of their royalty; what they think royalty would do in such a case. A man and woman in the home should always be thinking: “What are the royal manners and the aristocratic ideals that should reign in the Jewish home?” Of course, we are all human beings and we can’t imagine that we will succeed in one fell swoop, but we have to always be aware of the perfection we are striving for. And it is those homes where this is kept in mind always that will never have to be plagued by the warning and lessons oftzara’as.THE JEWISH POLITICIANNow, in order to create an atmosphere of an aristocrat home, an institution where theAm Yisroelis being created, so a father and mother must appear before their children like actors on the stage. You can never be natural; no matter how you feel you must be to your children a hero. A politician,l’havdil, never appears in public acting like he really feels. He’s knocked out; he’s been traveling all night to get here after speaking someplace else. Now he’s over here and he has to get up on the stage; sometimes he even has to speak at the train station as soon as he gets off the train. You can be sure that he’s feeling grouchy and tired; all he wants to do is crawl into bed. Could be he’s just been told by his campaign manager that he’s trailing badly in the polls and that he’s headed for defeat. No matter, he’s waving and he’s wreathed in smiles as if all is wonderful. He displays cheer and confidence; he needs votes, what could he do?Now, a parent needs the votes of his children; he needs their votes to build the happy and successful home together and therefore he should always appear to them as confident; he always knows what to do. He’s never desperate or worried. “Never mind,” he tells his children with a smile, “Everything is under control; it’s going to be just fine.” He’s always happy. What he’s thinking inside, that’s not their business.You know thegemarasays that a person should betocho k’baro,his inside should be like his outside. Why doesn’t the gemara say that his outside should be like his inside?Chas v’shalom, that his outside should be like his inside! “Be genuine,” people say. No, if his outside would be like his inside, the home might become an Italian home, an Irish home. The ideal is that it should betochok’baro, his inside should be like his outside. The outside must always be good, only that the inside should attempt to follow the outside. But the outside always must be good!MUSSAR FROM PRESIDENT REAGANYou are the leader and leaders cannot be sad. A leader who shows sadness, who shows lack of confidence, is a failure. Evenl’havdilPresident Reagan, no matter how much he was insulted, he kept his bearings. Even when he was shot in the assassination attempt, as they were taking him to the hospital, he made a wisecrack to show he was cheerful. That’s because he knew how to act; President Reagan was a good president because he was a good actor. He didn’t concede, he wouldn’t admit that he had a setback.A good leader, a good mother and father, won’t show discouragement – they always maintain a good cheer. I’m not saying that you have to walk around with a big grin on your face, that’s nothing; but an underlying appearance, a facade of confidence and cheer, are essential in the home of aristocracy. It doesn’t pay for a leader to show discouragement; people don’t want discouraged leaders. A prince is a man of confidence. And even when he doesn’t have the confidence, he displays it in his demeanor and his countenance and in the way he talks, because the palace is too important for failure.ON STAGE: QUEEN MOMMYA mother should always appear like a queen before the children. Now, that’s not easy, particularly when the children are in the house all day long. But it’s not easy to be an actor; you have to go to one performance and then to another and then another. An actor would like to go home and kick off her shoes; to relax and lie down on the couch. But for glory you do it; or for money. So she appears on the stage each time like a shining queen. And that’s how a mother should view herself in the home, like an actor on the great stage, putting on the most important performance of her life.And therefore the ideal of aristocracy should be paramount when a couple builds a Jewish home. Not only should he consider his wife a queen and she should consider him a king, But they should considerthemselvesas kings and queens. And the children are princes and princesses. Always cheerful and confident and aware of their importance in building the Am Yisroel.THE FIVE MINUTEMESIBAHAnd it is that atmosphere that becomes the foundation for all the accomplishments ofavodas Hashemin the Jewish home – the home becomes the place, not only of happiness, but of accomplishment. The “mundane” days of the week become days of accomplishing; Shabbos becomes a day of achieving greatness;Yomtivis transformed intoavodas Hashem. How important it is for parents to train their children insimchas yomtiv!Now some parents think thatsimchas yomtivmeans taking out the children oncholhamo’edfor a ride to go to the park or the zoo. Nothing wrong, but that’ssimcha, notsimchas yomtiv.To train children, even little children, that today isyomtiv, today ischol hamo’ed, is so important for building the home. Sit down and make a littlemesibah, even a five minutemesibahl’kavod yomtiv; a little gathering. Wednesday afternoon, Thursday, Friday afternoon. A littlemesibahis more important than two hours in the Bronx Zoo or who knows where. Agoyalso has the Bronx Zoo, but we want to have an aristocratic home of princes and princesses. Sit down and talk for a couple of minutes aboutyomtiv; tell the children, “Let’s sing the songAtah Bichartanu,or a different niggun.” And then say, suggest to them, “Kids, aren’t we having a good time,kinderlach?” And they all chime in, “Yes. Now let’s go to the zoo!” But that’s excellent – you accomplished your mission! Because those few minutes have laid a foundation.He made a special effort to create excitement for Shabbos and yamim tovim. He would do a little dance exclaim with gusto, “We’re having such a good time!” “It’s so much fun to have Yom Tov!” and “Shabbos is so much fun!” Grandchildren recall that when they came to visit on Yom Tov, he made a circle and danced a little jig, singing: “L’kavod Yom Tov, choo, choo, choo!”When his children were young, he took them on Chol Hamo’ed trips, such as to the zoo, but first he would remind them that it was Yom Tov and that Yom Tov was so much fun. Then, with genuine enthusiasm, he pointed out the wonders of Hashem’s creations.He made his children a melaveh malkah filled with exciting antics and then served ice-cream which was a real treat in those days. He made a whole production out of it, especially when dividing up the portions, to make them excited. When putting out the pieces of chametz for bedikas chometz, he put a piece of chocolate in with each piece to make it exciting.With his grandchildren as well he tried to make motzaei Shabbos fun. He had the grandchildren make a recording of themselves singing and then he played it back for them. He allotted fifteen minutes for this, and when the time was up he simply said, “Ah guteh voch,” and went back to his learning. In his later years, on motzaei Shabbos, all the young children who lived nearby would go upstairs to his apartment, where he would give them each a dollar and prizes.-Rav Avigdor Miller: His Life and His Revolutionp. 240-241Part III.The Wise WomanWOMEN IN THE CONSTRUCTION BUSINESSNow, when we talk about building a home, about creating a home that finds favor in the eyes of Hashem, we are reminded of thepossukin Mishlei (14:1): חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ – “The wise woman builds up her house”. You know, Dovid Hamelech said: אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ – “I am Your servant Hashem, the son of your maidservant” (Tehillim 116:16). He didn’t mention his father; his father was a great man, but Dovid said “I am your servant,becausemy mother was your maidservant.” You hear that?!That’s why one of the sages, Rabbi Yosi always called his wife: בֵּיתִי – “My home,” because she’s the one who really creates the home (Shabbos 118b); to a very great extent the success of a home depends on the atmosphere that is created by the mother in that home. Without her, the home is just a hollow shell, and she is the one who breathes the most success into the building of theBeis Yisroel.HOME OF PRAYERThe home should be a place oftefillahand it is the mother who must present herself as the symbol of prayer, the model oftefilahfor the Am Yisroel. Now, she can’t stand and pray long prayers; she’s busy with a lot of things in the house. But the mother must be a mother of prayer. Our mothers always prayed a great deal; a Jewish mother should pray even more than a man prays. Men have certain circumscribed duties and because of that, some of them, in order to discharge their duties, gallop through thedavenen. It’s just something that has to be done, so they do it. They gallop through a bigdavening. But Jewish mothers don’t do that. A Jewish mother in the home should be turning to Hashem all day long. The old-time Jewish women had a handbook of prayers – prayers for everything, for every kind of eventuality. She would be praying for help in the home, that her supper should come out tasting delicious. Or for a child who is not well and for a child who is not going exactly on the straight path. Today too, a mother prays constantly that the washing machine shouldn’t break down, that her husband should earn a livelihood, that he should find favor in the eyes of his boss and get a raise.So besides the fact that immediately, the first thing in the morning when the children wake up, they hear “Abba is davening inshul; Abba’s learning.” The children are always asking, “Did Totty come back fromshulyet?” and the mother tells them, “Totty is in shul talking to Hashem; he’ll be home soon.” That’s how the Jewish home starts out every day, but besides for that, the mother spends the rest of the day absorbed in speaking to Hashem about everything. In the olden days the Jewish mother actually was a symbol of prayer even more than the husband; it’s something that’s forgotten today but that is one of the greatest achievements in a Jewish home. A Jewish mother should always be praying and the children who grow up with that know that their house is a home where Hashem resides. The aristocratic Jewish home actually became a Beis Hamikdash.THE BRACHOS MASHGIACHThe Jewish home should be a place of sayingbrachos; all thebrachosshould be said out loud. Not long ago, it was the practice that when the family was about to eat, so they all washed, and the mother stood over them like amashgiachin ayeshivaand she paid attention as each child made thebrachaaloud, “Al netilas yadayim”; you could hear every word. And the mother said, “Amen.” And she had a watchful eye to see that nobody was cheating. And then they came to the table and each one had to makehamotziand the words resounded on all sides; every child thanked Hashem for the little piece of bread in front of him. And they sat around the table likekohanimaround themizbei’ach.When they live this way in the home, the children are raised with the understanding that they are living in something that’s more than four walls and a roof – they’re living in a palace and they begin to follow these principles.THE FOOLISH WOMANAnd now we turn to the end of thepossuk, חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ, “The wise woman spends her days building – וְאִוֶּלֶת, but the foolish woman, בְּיָדֶיהָ תֶהֶרְסֶנּוּ, with her own hands she overthrows the house.” No matter what ailment she is suffering, she must keep it to herself. Some people, usually women, but men too, think that if they constantly speak about what is bothering them it relieves them, they find relief. And it could be true, could be. But one thing is certain, it’s not relieving the home. The atmosphere of nobility, the atmosphere of aristocratic cheer and confidence is undermined by sadness and complaining in the home; the husband shuns his complaining wife’s company, and vica-versa when he complains, and the atmosphere of a place for achieving perfection is lost.Never pessimism, never complaining. Complaining is one of the forms of breaking down a home. Even if there is no quarrel between husband and wife and even if the children are behaving and are loyal, if there is a complaining person in the house – if the mother or father complain frequently – then the morale in the house is broken. You cannot have a successful home, even a non-Jewish home, if there is complaining.Nobody likes a complainer! And even though you feel you want sympathy, and you think that you deserve that they should lend their ears to your sighs and groans – and most probably you do deserve it – but you’re not making your home successful.THE JINGLE THAT RUINS THENESHAMASuppose you wake up one morning and it’s raining, sheets of rain are coming down from the sky, so the foolish mother complains “Oy, it’s raining outside. It’s terrible; I wanted to go out and now the rain spoiled all of our fun today.” So little Chanaleh, whenever she sees a rain come down, she’ll remember – without even thinking, she’ll forget where it came from, but her instincts hark back to that pattern that was first molded on her young plasticneshama, and she knows that rain is a disappointment, it spoils everything. Here you have a mother standing by the window with her children, looking out at the rain. And the children are waiting for the rain to stop; they want to go out and play already. “Rain rain go away.” They’re singing that foolish jingle. There are so many rainy days in life; isn’t it a pity for the child to be molded in the wrong way?If a mother could instill in her child the proper way to think; she says “Look Chanaleh, it’s raining outside. Isn’t that fun?” Chanaleh has no sense; she hasn’t developed an attitude towards rain yet. So Chanaleh says, “Yes it’s fun.” Her mother is still the fountain of all wisdom and so she agrees with her mother. And now for the rest of her life rain is going to be fun!This mother has the most wonderful opportunity. “Kinderlach,look at the beautiful rain coming down. Isn’t it beautiful?! Isn’t rain fun?! Hashem is sending us down all the food that we eat. It’s apples and cherries and danishes coming down from the sky. Rain brings down all good things for us. Let’s say together, ‘Thank You Hashem for the rain.’” Now the children might look at their mother with blank faces; Rain? Wonderful? But it sinks into their little heads that rain is beautiful; that Hashem is beautiful!YOUR NEVER-ENDING ROLEAnd so, no matter what the circumstances are, if a father and mother, a husband and wife, make it a principle always to display to each other and to the children a face of good cheer and confidence, then first of all they affect each other – they create in each other similar attitudes, and secondly they themselves become transformed.What you’re hearing now is of utmost importance. Always in the Jewish home there must reign an atmosphere of confidence and happiness. It’s very important to always remember that you have the role of an actor; you can’t be natural – being natural is not achochma, and you need chochma to build up the house. It’s easy to be sad, to be downcast. It’s easy to let your feelings go and ruin the atmosphere. It’s easy to be a failure.Don’t think that it doesn’t have any effect! When you speak of Hashem in the home, when you constantly talk about Torah ideals, you’re planting those ideals in their minds. Little by little you’re changing your children. You’re planting seeds in their minds and as they grow older, they will water those seeds with their own wisdom. And when they’re grown up, and they’re tending a beautiful garden in their mind, a garden of Torah attitudes permeated with thoughts of Hashem, that’s the garden that you planted so many years before with the words of your mouth.But to be a success, needs planning. And don’t think it’s not going to repay you. The happiness, the satisfaction of a successful day in the house is a reward without end. It’s a reward in this world and it’s a reward forever and ever in Olam Haba.THE TREASURE OF OPPORTUNITYAnd so, the misfortune of a home that was afflicted withtzara’ason its walls actually became the great gift of knowledge, the understanding of what a treasure a Jewish home is for a family. וְנָתַץ אֶת הַבַּיִת – “And he shall break down the house, אֶת אֲבָנָיו וְאֶת עֵצָיו, וְאֵת, כָּל עֲפַר הַבָּיִת – its stones and its timber and all the mortar of the house; וְהוֹצִיא אֶל מִחוּץ לָעִיר, אֶל מָקוֹם טָמֵא and he shall carry them out of the town into an unclean place” (Metzora 14:45). Athough a family might discover a treasure trove that was hidden between the stones of the wall, that was only symbolic of the true treasure that he was expected to discover as they watched the walls of the house being torn down.And that treasure is the awareness of what an opportunity a house is. The breaking down of the walls of a house is a tragedy of great proportions, but the greater tragedy is the breakdown of the Torah Home that had taken place there long before thenega tzaraasset in. The missed opportunities of לְהַעֲמִיד אֻמָּה הָעוֹבֶדֶת אֶת הַשֵּׁם in that home are what really tore down the walls of that home.And as the homeowner and his family watch the physical destruction of the home, the lesson they are learning is the greatest treasure of all. Now they look back at the great happiness that the walls of the home afforded them, and which they failed to appreciate while they still possessed it. And you can be sure that it wasn’t only this family that learned this lesson. When the house is being torn down, and while the family stands outside watching and then begin to carry out of the city all the stone and wood that had once made up their home, all the neighbors watched in sadness and empathy, and if they were wise they also took the lesson to heart.And certainly the lesson wasn’t intended only for them, but even we today are expected to learn the eternal lessons ofnigei batim.And the least that we can do is to remind ourselves constantly, day in and day out, of gratitude for the walls of our own home as well as for the superb institution of the home, the place where the Am Yisroel is being built. And the use of the home foravodas Hashemin countless ways is indeed the duty of gratitude which Hashem expects most; the home where parents and children understand its purpose becomes a place where the child learns optimism, confidence and happiness. And that’s how he goes out to view the world for the rest of his life. And that’s going to make him anovedHashem m’toch simchaand he’ll bema’arich yomim in happiness.Go Back See acast.com/privacy for privacy and opt-out information.

Part I. Recognizing the GiftsTZARA’AS IS A GIFT?!כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לָכֶם לַאֲחֻזָּה “When you shall come to the land which I give you as a possession, וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם and I shall give a plague of leprosy upon a house of the land of your possession” (Metzora 14:34). In studying this possuk the chachomim took note of the word nosati, “I shall give to you.” “I will give” a plague instead of the more common, וְשַׂמְתִּי “I will place” implies a gift of sorts, and remarkably, that’s how chazal understood these words. “These are good tidings to them that plagues would come upon them”, the chachomim say.Now, what good tidings could there be in a home that is contaminated with tzara’as, a home that has to be knocked down? So chazal tell us that upon hearing that the Am Yisroel was advancing towards them, the Canaanim had concealed their wealth; all of their gold and silver, in the walls of their houses (Vayikra Rabbah 17:6). And when the loyal Jew obeyed the law of nig’ei battim, and eventually he knocked down the walls as commanded in this week’s parsha, he discovered the wealth that had been hidden there all along.And so, it was the tzara’as that Hashem had “given” to the owner of this house that became the bearer of good tidings. Because this family had possessed a great store of wealth in the walls of their home, only that they weren’t aware of what they possessed. And it was only when the tzara’as came that they realized what a treasure they had in the home all along. The family might have lost a wall, and sometimes even the house in its entirety had to be demolished, but what they found in the process was a treasure that more than made up for the loss.THE CASE OF THE MISSING GOLDBut you have to know that gold and silver were not always found. Not every Canaanite had treasures – there were middle class Canaanites too – and even the wealthy Canaanite, maybe his wife was a spendthrift, a high roller who squandered her husband’s money and didn’t leave anything to hide away. And even the ones who had extra gold and silver, not every one of them hid his treasure between the stones of his wall – some found better hiding places than that.Now that’s a question, because Hashem says nosati, “I am giving you a treasure when I send tzara’as on your home.” And for many people, there were no treasures of gold and silver hiding in their walls. So what was the treasure for the family standing outside in the cold and rain, watching the walls of their house being demolished?And so we’ll say as follows: Even when no gold was found, the family gained an even greater wealth, because they discovered the treasure of the home itself. When a person discovers that there were opportunities available to him, that’s when he has found the greatest treasure; the opportunities for greatness that he will now make use of for the rest of his life. And that’s why Rabbi Yehuda, when explaining what gift was meant by nosati, “I will give you “a present” of tzara’as,” didn’t mention anything about a hidden treasure;he merely said: “These are good tidings that plagues will come upon them” (Sifra ibid). He didn’t consider it necessary to add that they might discover hidden gold and silver because the treasure they discovered was even more important than that.WHERE ARE WE SLEEPING TONIGHT?The first and most obvious treasure that this family discovered was that having a house is fun. Did you ever think about that? Forced to stand outside of their home as the kohen went inside to inspect the walls, the father and mother huddled together with their children, and they looked back to consider that maybe they had not been grateful enough to Hashem for the blessings of a home, blessings that were now slipping out of their hands. And it was cold outside; it would rain too. “It was so much fun to have walls; why didn’t we appreciate it when we had it?! Where are we going to sleep tonight?” And so the forlorn family standing there were now discovering the treasure that they had always had hidden “in their walls”; the treasure of having walls! Of having a roof over their heads – the treasure of having a home.And this lesson alone, to unearth that treasure of appreciating the walls of your home, that’s already enough of a reason for tzara’as to come onto a person’s walls. And that’s the lesson that we’re all expected to learn as we read the parsha – that we have to get busy appreciating the four walls of our homes and not wait for the lesson to be taught to us in the way it was taught to this family.REMAINING A CHILD FOREVERYou know that a little child doesn’t appreciate a home. He thinks of the street as wonderful, the sidewalk is wonderful – outside, that’s where the fun is. Try to bring a little boy back from the sidewalk into the house; you have to pull him with horses into the house. And most people never grow out of those childish ideas; they remain children all their lives unless they begin the work of thinking, of dilating on each benefit, and discovering the great treasure that the home is.Walls are really fun! What would life be without walls?! You know that if not for the walls, the winds would be blowing all the time, and the rains would come pouring in as well! It would be very cold in the winter if all you had was a roof! You know that in this place we like the rain and the winds; we appreciate them to no end. But we appreciate them most happily from the window, standing on this side of the wall and looking out.I was walking this week with a friend of mine and the snow was coming down. I was carrying an umbrella but he wasn’t prepared, he didn’t have an umbrella. So he said to me; he’s one of my people, so he said, “Snow is like ice cream.” I said, “You are correct, that’s a wonderful idea but ice cream in your ears is not comfortable.” We appreciate the snow, but we appreciate umbrellas too! So we’ll stand on this side of the wall and we’ll enjoy the rain and snow and cold. Of course, we enjoy it; but we don’t have to dive into it.SLEEPING ON OCEAN PARKWAYAnd so you have to learn how to be happy that you have a roof over your head. Here’s a poor woman, a homeless lady, a little bit demented; I see her pushing a shopping wagon on Ocean Parkway. All her possessions are in that shopping wagon; she has nothing. She doesn’t have a bathroom, she doesn’t have a kitchen, she doesn’t have a bed to sleep in. Where does she go when it’s raining? A pity on her. You see, she’s bedraggled, it’s mamish a heartbreak to look at her.If she could only have a place to sleep. But she sits down on a bench, it’s freezing weather, she’s trying to get a nap on a bench; on a park bench she’s trying to fall asleep. It’s freezing and she can’t warm up. And you, you have a house with a roof over your head! How lucky she would be if she could have a little place, a shack with a roof over her head; she’d be the happiest person right now. Even without any heat, she could lie down on the floor, at least, and sleep. She doesn’t have even that. So first learn to enjoy a roof over your head. It takes a long time. A roof over your head, what a happiness that is!FALLING OUT OF MY HOUSEAnd privacy! Ah, the pleasure of privacy that walls afford us! Life would be no fun at all if your neighbor would always be peeking over from his dining room into yours; it would be a miserable home. And I’ll tell you something else, and don’t laugh: Without walls it would be so easy to fall out from the house into the street. Life in the home would always be full of danger; you’d be living precariously all the time. I think about that all the time when I see the walls in my house. And I don’t live on the first floor; I live high up, so I enjoy my walls to no end.Now when you begin to think like that, so you realize that walls are not just walls. There’s a lot going on behind those walls. Plumbing pipes! Ah, a simcha! You have to tell your children the benefits of having running water in the house. When I went to Europe to learn in the yeshiva, the first thing that I noticed was that there was no running water in the house. You went out into the backyard, or a block away, where there was a well and you had to carry back a bucket of water with a yoke. It sat across my shoulders, one bucket hanging here and one bucket hanging there.It was a hard job to bring water to the house. And then you poured it into some kind of contraption that was nailed to a wall; and when you wanted to wash your hands you had to bang underneath on the nail, a big nail, and if banged hard enough some water dripped down along the nail. And you had to keep on banging to get your hands wet. You banged and banged as you washed your hands, so little by little the water came out. Each time the nail went up, a little water came out.TEA KETTLES AND BOOTS FOR THE BATHROOMAnd hot water in the home?! Hot water too?! Who could have imagined such a luxury?! In Europe when you wanted to take a bath, there was no bath in the house. So either you went to the schvitz baad, the public bathhouse, or they brought in a tin tub. Some balabatim had a big tin tub, and they boiled up water in a tea kettle; one after the other they poured it in, until the tub was half full. Then you bathed in that water, in a room someplace, in a bedroom. So you bathed in a tin tub in water which was boiled in tea kettles. When you got through with it, if you had a little brother, he bathed after you in the same water because they couldn’t afford to fill it up twice. I saw it happen that way.Nobody had a bathroom in the house! In the dead of winter, if you were unfortunate enough to get up in the middle of the night to go to the bathroom, so you had to put on your boots. We had to put on our woolen boots and stomp through the deep snow to go to the so called bathroom, there was no fancy toilet seat. And whatever was there remained there, until finally in the summertime when it already had a big aroma. That’s when a man with a horse and wagon came with a long wooden spade and he took it all out. And for miles around everybody knew what was going on that day, because of the fragrance that was wafted on the summer breeze.THOMAS EDISON AT HAVDALAHAnd you have lights in your home too, don’t you? I remember when there were no electric lights; we had gas lights. And fires used to take place because of them. I once was in a house and there was a fire; the ceiling caught fire from the gas flame. I was watching the firemen trying to put out the fire. And in the streets I remember the lamp lighters used to go around with ladders and light the gas lamps in the street. Of course, today if you speak about electric lights to most Jewish children they’ll laugh at you for appreciating such a thing; but that’s because they’re not being brought up as authentic Jews. An authentic Jew thanks Hashem for artificial light.Actually we do it every week; people don’t know that every week we thank Hashem for artificial light. Every day we thank Hashem for the natural light of the sun, Yotzer Ha’meoros, but for artificial light we thank once a week, on motzei Shabbos. Borei me’orei ha’aish. What’s that? Did you ever think about that? We’re thanking Hashem for artificial lights. Every week. Some people think it’s just a ceremony, a frumkeit. No! We’re makir tov for fire, electric lights, and all other forms of artificial illumination. After all, in the olden days when it was night time, what could you do? You could sit down and learn ba’al peh if you remembered. But if you didn’t remember you couldn’t learn. And now, boruch Hashem, Hakodosh Boruch Hu gave us lights.In 1879 Edison called together a company of scientists and he promised to show them a remarkable thing; for the first time in history an electric bulb was turned on, and they were amazed! They described it as if sunlight filled the room. There never had been such a light before! It’s important to explain that to children; It’s important to explain it to ourselves! To enjoy the light.And therefore you should constantly be telling your children, “Look how lucky we are to have a nice home to live in! It’s so much fun to have walls that keep us warm and dry and safe. Now the child might say, “What do you mean ‘a nice home’? This place is tiny! My friend Sarah down the street has a better house than we do. They have such a big kitchen and a better this and better that.” But you have to drown that out by constantly reiterating to your family all the benefits they are enjoying. They’ll keep complaining and you keep talking about the chasdei Hashem. And it sinks in; trust me it goes into their heads. And that’s the biggest hatzalah for the family, because it’s the family that doesn’t appreciate the chesed of a home, that’s the home that the nega tzara’as is bound to come upon, in order to teach them about the great treasure that a house is.Part II. The True TreasureAN OPPORTUNITY FOR REPENTANCEHowever, everything we’ve been speaking about is only scratching the surface of what the happiness of a home truly is; and it’s only the first lesson that Hashem intended by the gift of tzara’as that a family finds on the walls of its home. Because when a family found themselves homeless, they were expected to understand that it was an opportunity for repentance. They were expected to understand that the tribulation of losing their home was intended as a punishment for not using their home properly.Actually, a Jewish home is much more than the physical benefits of walls and a roof, much more than the blessings of privacy, shelter, plumbing, electricity and being protected from falling into the street. All of that is important, and it was the first and most obvious lesson that they learned. But it’s still only part of the treasure that a home is. The aristocratic home of the AmHashem is something much greater than four physical walls. And now when these walls are broken down, after such a drastic warning, this family was expected to exert themselves to begin to utilize the house as a place for avodas Hashem. What makes the Jewish home a true treasure is that it is the place where the Am Yisroel is built.BUILDING THE BEIS YISROEL IN FLATBUSHThat’s what our Avos and Imahos did – their career took place primarily in their tents. The Rambam says that: He writes that the sole intention of our Avos in everything that they did was לְהַעֲמִיד אֻמָּה הָעוֹבֶדֶת אֶת הַשֵּׁם – in order to establish a nation that would be servants of Hashem (Moreh Nevuchim 3:51). And therefore that’s the job of the Avos and Imahostoday as well; we walk in the footsteps of our forefathers and we continue to build the Am Yisroel in our homes.And that is the greatest treasure, the greatest privilege, that could be afforded to anyone – the privilege of using the home for avodas Hashem. And it is that opportunity that was the great treasure that the family discovered when they were forced to leave their home. They were learning now that they had treated their home as just a place to live instead of a place of aristocracy, the palace that it really was meant to be. And that was the real treasure that they discovered by means of the tzara’as; and so when the family returned to their home again, they lived there with the knowledge of that treasure they had unearthed, and they were now ready to make use of it as intended by Hashem.DON’T KICK OFF YOUR SHOES JUST YETYou know, when we think of a home so we might consider it possibly as a place of relaxation; the place you come back to after a day of toil in the workplace, where you had to act towards people in an unnatural and artificial manner. And now you can come home and you can kick off your shoes, relax and behave naturally. Because your true career is in the home; it’s in the home that you should be acting your best.They tell about the old Telzer Rav, Rav Yosef Leib, that even in the hottest days of July and August – in those days they didn’t have air conditioners and not even electric fans – and yet he never took off his kapoteh in his house. All summer he wore his long coat, because in his house, he behaved like a prince in a palace. Now, everybody knew that in the house that Telzer Rav sometimes had to take off his coat. He wasn’t a malach; they knew he was a human being who couldn’t be a Rav in his long coat twenty four hours a day. But no matter; he didn’t want them to see him like that. Even for his wife and children he was always the Telzer Rav. He behaved like a prince in the home because he understood, and he wanted his family to understand, that the home is a palace, the place where the most important part of history was taking place – the building of the umah ovedes es Hashem.Yisroel is a name that puts the Jew far above all of mankind; and that means that the home where the Beis Yisroel is being built is a place where there should always be an aura of aristocracy, a feeling that this home is a place of nobility, a place set aside for accomplishing the most important of all endeavors. And when a Yisroel tries to live up to this ideal of nobility so his behavior in the home is transformed. You know, it makes a big difference whether a man is a nobleman in his own esteem or whether he considers himself a commoner, a nothing. The things that a commoner will do, a noble man will not even consider. He can’t be be busy with novels and magazines – even Jewish magazines – that are filled with emptiness. He has more important things than that to accomplish, and so his mannerisms, his attitudes, and his aspirations are entirely different than the non aristocrat. The entire personality of a person is transformed when he realizes that he is a prince.EMULATING THE ROYAL FAMILYAnd when we live in a house where only princes live, so that house becomes something remarkable. Imagine there were princes who lived in a palace but because of some adversity they had to leave the palace. And now the princes, the royals, are living in a hut. But it’s not an ordinary farmer’s hut, it’s not a shepherd’s hut. It’s a hut of princes now. Their manners are of princes, they spend their time in the way of princes. Even their speech is that of princes.And therefore in a Jewish home it is of utmost importance to live up to the idea that we are bnei melachim. Before every move made in the home, they consult in their minds the model supplied by the awareness of their royalty; what they think royalty would do in such a case. A man and woman in the home should always be thinking: “What are the royal manners and the aristocratic ideals that should reign in the Jewish home?” Of course, we are all human beings and we can’t imagine that we will succeed in one fell swoop, but we have to always be aware of the perfection we are striving for. And it is those homes where this is kept in mind always that will never have to be plagued by the warning and lessons of tzara’as.THE JEWISH POLITICIANNow, in order to create an atmosphere of an aristocrat home, an institution where the Am Yisroel is being created, so a father and mother must appear before their children like actors on the stage. You can never be natural; no matter how you feel you must be to your children a hero. A politician, l’havdil, never appears in public acting like he really feels. He’s knocked out; he’s been traveling all night to get here after speaking someplace else. Now he’s over here and he has to get up on the stage; sometimes he even has to speak at the train station as soon as he gets off the train. You can be sure that he’s feeling grouchy and tired; all he wants to do is crawl into bed. Could be he’s just been told by his campaign manager that he’s trailing badly in the polls and that he’s headed for defeat. No matter, he’s waving and he’s wreathed in smiles as if all is wonderful. He displays cheer and confidence; he needs votes, what could he do?Now, a parent needs the votes of his children; he needs their votes to build the happy and successful home together and therefore he should always appear to them as confident; he always knows what to do. He’s never desperate or worried. “Never mind,” he tells his children with a smile, “Everything is under control; it’s going to be just fine.” He’s always happy. What he’s thinking inside, that’s not their business.You know the gemara says that a person should be tocho k’baro, his inside should be like his outside. Why doesn’t the gemara say that his outside should be like his inside? Chas v’shalom, that his outside should be like his inside! “Be genuine,” people say. No, if his outside would be like his inside, the home might become an Italian home, an Irish home. The ideal is that it should be tocho k’baro, his inside should be like his outside. The outside must always be good, only that the inside should attempt to follow the outside. But the outside always must be good!MUSSAR FROM PRESIDENT REAGANYou are the leader and leaders cannot be sad. A leader who shows sadness, who shows lack of confidence, is a failure. Even l’havdil President Reagan, no matter how much he was insulted, he kept his bearings. Even when he was shot in the assassination attempt, as they were taking him to the hospital, he made a wisecrack to show he was cheerful. That’s because he knew how to act; President Reagan was a good president because he was a good actor. He didn’t concede, he wouldn’t admit that he had a setback.A good leader, a good mother and father, won’t show discouragement – they always maintain a good cheer. I’m not saying that you have to walk around with a big grin on your face, that’s nothing; but an underlying appearance, a facade of confidence and cheer, are essential in the home of aristocracy. It doesn’t pay for a leader to show discouragement; people don’t want discouraged leaders. A prince is a man of confidence. And even when he doesn’t have the confidence, he displays it in his demeanor and his countenance and in the way he talks, because the palace is too important for failure.ON STAGE: QUEEN MOMMYA mother should always appear like a queen before the children. Now, that’s not easy, particularly when the children are in the house all day long. But it’s not easy to be an actor; you have to go to one performance and then to another and then another. An actor would like to go home and kick off her shoes; to relax and lie down on the couch. But for glory you do it; or for money. So she appears on the stage each time like a shining queen. And that’s how a mother should view herself in the home, like an actor on the great stage, putting on the most important performance of her life.And therefore the ideal of aristocracy should be paramount when a couple builds a Jewish home. Not only should he consider his wife a queen and she should consider him a king, But they should consider themselves as kings and queens. And the children are princes and princesses. Always cheerful and confident and aware of their importance in building the Am Yisroel.THE FIVE MINUTE MESIBAHAnd it is that atmosphere that becomes the foundation for all the accomplishments of avodas Hashem in the Jewish home – the home becomes the place, not only of happiness, but of accomplishment. The “mundane” days of the week become days of accomplishing; Shabbos becomes a day of achieving greatness; Yomtiv is transformed into avodas Hashem. How important it is for parents to train their children in simchas yomtiv! Now some parents think that simchas yomtiv means taking out the children on chol hamo’edfor a ride to go to the park or the zoo. Nothing wrong, but that’s simcha, not simchas yomtiv. To train children, even little children, that today is yomtiv, today is chol hamo’ed, is so important for building the home. Sit down and make a little mesibah, even a five minute mesibah l’kavod yomtiv; a little gathering. Wednesday afternoon, Thursday, Friday afternoon. A little mesibah is more important than two hours in the Bronx Zoo or who knows where. A goy also has the Bronx Zoo, but we want to have an aristocratic home of princes and princesses. Sit down and talk for a couple of minutes about yomtiv; tell the children, “Let’s sing the song Atah Bichartanu, or a different niggun.” And then say, suggest to them, “Kids, aren’t we having a good time, kinderlach?” And they all chime in, “Yes. Now let’s go to the zoo!” But that’s excellent – you accomplished your mission! Because those few minutes have laid a foundation.He made a special effort to create excitement for Shabbos and yamim tovim. He would do a little dance exclaim with gusto, “We’re having such a good time!” “It’s so much fun to have Yom Tov!” and “Shabbos is so much fun!” Grandchildren recall that when they came to visit on Yom Tov, he made a circle and danced a little jig, singing: “L’kavod Yom Tov, choo, choo, choo!”When his children were young, he took them on Chol Hamo’ed trips, such as to the zoo, but first he would remind them that it was Yom Tov and that Yom Tov was so much fun. Then, with genuine enthusiasm, he pointed out the wonders of Hashem’s creations.He made his children a melaveh malkah filled with exciting antics and then served ice-cream which was a real treat in those days. He made a whole production out of it, especially when dividing up the portions, to make them excited. When putting out the pieces of chametz for bedikas chometz, he put a piece of chocolate in with each piece to make it exciting.With his grandchildren as well he tried to make motzaei Shabbos fun. He had the grandchildren make a recording of themselves singing and then he played it back for them. He allotted fifteen minutes for this, and when the time was up he simply said, “Ah guteh voch,” and went back to his learning. In his later years, on motzaei Shabbos, all the young children who lived nearby would go upstairs to his apartment, where he would give them each a dollar and prizes.-Rav Avigdor Miller: His Life and His Revolution p. 240-241Part III. The Wise WomanWOMEN IN THE CONSTRUCTION BUSINESSNow, when we talk about building a home, about creating a home that finds favor in the eyes of Hashem, we are reminded of the possuk in Mishlei (14:1): חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ – “The wise woman builds up her house”. You know, Dovid Hamelech said: אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ – “I am Your servant Hashem, the son of your maidservant” (Tehillim 116:16). He didn’t mention his father; his father was a great man, but Dovid said “I am your servant, because my mother was your maidservant.” You hear that?!That’s why one of the sages, Rabbi Yosi always called his wife: בֵּיתִי – “My home,” because she’s the one who really creates the home (Shabbos 118b); to a very great extent the success of a home depends on the atmosphere that is created by the mother in that home. Without her, the home is just a hollow shell, and she is the one who breathes the most success into the building of the Beis Yisroel.HOME OF PRAYERThe home should be a place of tefillah and it is the mother who must present herself as the symbol of prayer, the model of tefilah for the Am Yisroel. Now, she can’t stand and pray long prayers; she’s busy with a lot of things in the house. But the mother must be a mother of prayer. Our mothers always prayed a great deal; a Jewish mother should pray even more than a man prays. Men have certain circumscribed duties and because of that, some of them, in order to discharge their duties, gallop through the davenen. It’s just something that has to be done, so they do it. They gallop through a big davening. But Jewish mothers don’t do that. A Jewish mother in the home should be turning to Hashem all day long. The old-time Jewish women had a handbook of prayers – prayers for everything, for every kind of eventuality. She would be praying for help in the home, that her supper should come out tasting delicious. Or for a child who is not well and for a child who is not going exactly on the straight path. Today too, a mother prays constantly that the washing machine shouldn’t break down, that her husband should earn a livelihood, that he should find favor in the eyes of his boss and get a raise.So besides the fact that immediately, the first thing in the morning when the children wake up, they hear “Abba is davening in shul; Abba’s learning.” The children are always asking, “Did Totty come back from shul yet?” and the mother tells them, “Totty is in shul talking to Hashem; he’ll be home soon.” That’s how the Jewish home starts out every day, but besides for that, the mother spends the rest of the day absorbed in speaking to Hashem about everything. In the olden days the Jewish mother actually was a symbol of prayer even more than the husband; it’s something that’s forgotten today but that is one of the greatest achievements in a Jewish home. A Jewish mother should always be praying and the children who grow up with that know that their house is a home where Hashem resides. The aristocratic Jewish home actually became a Beis Hamikdash.THE BRACHOS MASHGIACHThe Jewish home should be a place of saying brachos; all the brachos should be said out loud. Not long ago, it was the practice that when the family was about to eat, so they all washed, and the mother stood over them like a mashgiach in a yeshiva and she paid attention as each child made the bracha aloud, “Al netilas yadayim”; you could hear every word. And the mother said, “Amen.” And she had a watchful eye to see that nobody was cheating. And then they came to the table and each one had to make hamotzi and the words resounded on all sides; every child thanked Hashem for the little piece of bread in front of him. And they sat around the table like kohanim around the mizbei’ach.When they live this way in the home, the children are raised with the understanding that they are living in something that’s more than four walls and a roof – they’re living in a palace and they begin to follow these principles.THE FOOLISH WOMANAnd now we turn to the end of the possuk, חַכְמוֹת נָשִׁים בָּנְתָה בֵיתָהּ, “The wise woman spends her days building – וְאִוֶּלֶת, but the foolish woman, בְּיָדֶיהָ תֶהֶרְסֶנּוּ, with her own hands she overthrows the house.” No matter what ailment she is suffering, she must keep it to herself. Some people, usually women, but men too, think that if they constantly speak about what is bothering them it relieves them, they find relief. And it could be true, could be. But one thing is certain, it’s not relieving the home. The atmosphere of nobility, the atmosphere of aristocratic cheer and confidence is undermined by sadness and complaining in the home; the husband shuns his complaining wife’s company, and vica-versa when he complains, and the atmosphere of a place for achieving perfection is lost.Never pessimism, never complaining. Complaining is one of the forms of breaking down a home. Even if there is no quarrel between husband and wife and even if the children are behaving and are loyal, if there is a complaining person in the house – if the mother or father complain frequently – then the morale in the house is broken. You cannot have a successful home, even a non-Jewish home, if there is complaining.Nobody likes a complainer! And even though you feel you want sympathy, and you think that you deserve that they should lend their ears to your sighs and groans – and most probably you do deserve it – but you’re not making your home successful.THE JINGLE THAT RUINS THE NESHAMASuppose you wake up one morning and it’s raining, sheets of rain are coming down from the sky, so the foolish mother complains “Oy, it’s raining outside. It’s terrible; I wanted to go out and now the rain spoiled all of our fun today.” So little Chanaleh, whenever she sees a rain come down, she’ll remember – without even thinking, she’ll forget where it came from, but her instincts hark back to that pattern that was first molded on her young plastic neshama, and she knows that rain is a disappointment, it spoils everything. Here you have a mother standing by the window with her children, looking out at the rain. And the children are waiting for the rain to stop; they want to go out and play already. “Rain rain go away.” They’re singing that foolish jingle. There are so many rainy days in life; isn’t it a pity for the child to be molded in the wrong way?If a mother could instill in her child the proper way to think; she says “Look Chanaleh, it’s raining outside. Isn’t that fun?” Chanaleh has no sense; she hasn’t developed an attitude towards rain yet. So Chanaleh says, “Yes it’s fun.” Her mother is still the fountain of all wisdom and so she agrees with her mother. And now for the rest of her life rain is going to be fun!This mother has the most wonderful opportunity. “Kinderlach, look at the beautiful rain coming down. Isn’t it beautiful?! Isn’t rain fun?! Hashem is sending us down all the food that we eat. It’s apples and cherries and danishes coming down from the sky. Rain brings down all good things for us. Let’s say together, ‘Thank You Hashem for the rain.’” Now the children might look at their mother with blank faces; Rain? Wonderful? But it sinks into their little heads that rain is beautiful; that Hashem is beautiful!YOUR NEVER-ENDING ROLEAnd so, no matter what the circumstances are, if a father and mother, a husband and wife, make it a principle always to display to each other and to the children a face of good cheer and confidence, then first of all they affect each other – they create in each other similar attitudes, and secondly they themselves become transformed.What you’re hearing now is of utmost importance. Always in the Jewish home there must reign an atmosphere of confidence and happiness. It’s very important to always remember that you have the role of an actor; you can’t be natural – being natural is not a chochma, and you need chochma to build up the house. It’s easy to be sad, to be downcast. It’s easy to let your feelings go and ruin the atmosphere. It’s easy to be a failure.Don’t think that it doesn’t have any effect! When you speak of Hashem in the home, when you constantly talk about Torah ideals, you’re planting those ideals in their minds. Little by little you’re changing your children. You’re planting seeds in their minds and as they grow older, they will water those seeds with their own wisdom. And when they’re grown up, and they’re tending a beautiful garden in their mind, a garden of Torah attitudes permeated with thoughts of Hashem, that’s the garden that you planted so many years before with the words of your mouth.But to be a success, needs planning. And don’t think it’s not going to repay you. The happiness, the satisfaction of a successful day in the house is a reward without end. It’s a reward in this world and it’s a reward forever and ever in Olam Haba.THE TREASURE OF OPPORTUNITYAnd so, the misfortune of a home that was afflicted with tzara’as on its walls actually became the great gift of knowledge, the understanding of what a treasure a Jewish home is for a family. וְנָתַץ אֶת הַבַּיִת – “And he shall break down the house, אֶת אֲבָנָיו וְאֶת עֵצָיו, וְאֵת, כָּל עֲפַר הַבָּיִת – its stones and its timber and all the mortar of the house; וְהוֹצִיא אֶל מִחוּץ לָעִיר, אֶל מָקוֹם טָמֵא and he shall carry them out of the town into an unclean place” (Metzora 14:45). Athough a family might discover a treasure trove that was hidden between the stones of the wall, that was only symbolic of the true treasure that he was expected to discover as they watched the walls of the house being torn down.And that treasure is the awareness of what an opportunity a house is. The breaking down of the walls of a house is a tragedy of great proportions, but the greater tragedy is the breakdown of the Torah Home that had taken place there long before the nega tzaraas set in. The missed opportunities of לְהַעֲמִיד אֻמָּה הָעוֹבֶדֶת אֶת הַשֵּׁם in that home are what really tore down the walls of that home.And as the homeowner and his family watch the physical destruction of the home, the lesson they are learning is the greatest treasure of all. Now they look back at the great happiness that the walls of the home afforded them, and which they failed to appreciate while they still possessed it. And you can be sure that it wasn’t only this family that learned this lesson. When the house is being torn down, and while the family stands outside watching and then begin to carry out of the city all the stone and wood that had once made up their home, all the neighbors watched in sadness and empathy, and if they were wise they also took the lesson to heart.And certainly the lesson wasn’t intended only for them, but even we today are expected to learn the eternal lessons of nigei batim. And the least that we can do is to remind ourselves constantly, day in and day out, of gratitude for the walls of our own home as well as for the superb institution of the home, the place where the Am Yisroel is being built. And the use of the home for avodas Hashem in countless ways is indeed the duty of gratitude which Hashem expects most; the home where parents and children understand its purpose becomes a place where the child learns optimism, confidence and happiness. And that’s how he goes out to view the world for the rest of his life. And that’s going to make him an oved Hashem m’toch simchaand he’ll be ma’arich yomim in happiness.Go Back See acast.com/privacy for privacy and opt-out information.

Sifra y Fúa¿Has escuchado estos nombres alguna vez? No son comunes, pero me gusta el hecho de que Dios los incluya en Su Palabra, porque estas dos mujeres se negaron a hacer el mal a pesar de poner en riesgo sus propias vidas, y salvaron a los bebés de los hebreos en tierras de Egipto.

There are several slight variations between the two texts of the Aseret Ha'dibberot (Ten Commandments) that appear in the Torah. Perhaps the most famous variation is that the text in Parashat Yitro commands, זכור את יום השבת - "Remember the day of Shabbat", whereas the text in Sefer Devarim commands, שמור את יום השבת - "Guard the day of Shabbat." Our Sages teach that these two commands of זכור and שמור were given בדבור אחד - simultaneously, in a single utterance, as both commands are vital components of the Shabbat observance. The Ramban explains that the command of זכור refers to the way we are to actively make Shabbat special, such as by reciting kiddush , whereas שמור refers to the Shabbat prohibitions, the actions which we are forbidden from performing on Shabbat. There are numerous references to these two commands both in our prayers and in our traditional customs, such as the two Shabbat candles that women customarily light, which correspond to the commands of זכור and שמור . The Sifra (also known as Torat Kohanim ), in the beginning of Parashat Behukotai, adds another dimension to the command of זכור . It comments that the command of שמור refers to being mindful of Shabbat, whereas זכור requires שתהא שונה בפיך - "that you study with your mouth." A number of commentators interpret the Sifra 's comment as referring to the study of the laws of Shabbat. According to the Sifra - a compilation of statements by the Tanna'im , equivalent to the Mishnah - there is a special requirement to study the laws of Shabbat. When it comes to other mitzvot , learning the relevant halachot is a matter of practical importance, in order to enable us to properly fulfill the mitzvot . But with regard to the mitzvah of Shabbat, it seems, learning the halachot is integral to the mitzvah itself. We are to study the laws of Shabbat not merely to facilitate the proper observance of Shabbat, but also in fulfillment of the Torah's command of זכור את יום השבת , as studying the laws of Shabbat is an important means of "remembering" Shabbat. If we take this concept to its natural next step, we arrive at a fascinating conclusion - that anytime we study the laws of Shabbat, even on a regular weekday, we fulfill the mitzvah of זכור את יום השבת . The Ramban writes that one of the ways we fulfill this command is by referring to the days of the week in relation to Shabbat. We name the weekdays not "Sunday," "Monday," "Tuesday," and so on, but rather, יום ראשון ("the first day"), יום שני ("the second day"), יום שלישי ("the third day"), etc. Each time we refer to a day of the week in this way, we fulfill the command of זכור את יום השבת , because we are at that moment being mindful of Shabbat and its special stature. (Just as a humorous aside, I once met a clerk named Domingo, who proudly told me that his name means "Sunday," and that he knows how to say "Sunday" in every language - and he indeed greeted me by exclaiming " Yom Rishon ! Zuntig !" I did not bother to tell him that this is not exactly accurate. "Sunday" and " Zuntig " come from the word "sun," as it was believed that the sun had a special status on Sunday, and "Domingo" means "day of the god," referring to the special religious significance afforded by other faiths to Sunday. The name יום ראשון , of course, means something entirely different.) Additionally, anytime we purchase something for Shabbat during the week, we fulfill this mitzvah . In light of the Sifra 's comment, we must conclude that learning the halachot of Shabbat during the week, too, fulfills the mitzvah of זכור את יום השבת . Since the study of these halachot reminds us of the special stature of Shabbat, we fulfill this special mitzvah every time we learn the laws of Shabbat - even during the week. Indeed, the Hafetz Hai writes that he knew of a certain great Rabbi who made a point of mentioning something relating to the halachot of Shabbat each day in his regular Torah class, in order to fulfill the mitzvah of זכור את יום השבת . How significant is learning the halachot of Shabbat? The Midrash tells that Hashem instructed Moshe to gather the people on Shabbat to instruct them about Shabbat observance, so that future generations would follow this example and assemble every Shabbat to study the halachot of Shabbat. If we observe this practice, the Midrash teaches, then we are considered as having proclaimed Hashem's Kingship over the world, as the pasuk says, ואתם עדי - "You are My witnesses." Studying the halachot of Shabbat, the Midrash is teaching us, constitutes "testimony" that Hashem is the Creator. Just as the recitation of kiddush on Shabbat - the more familiar way in which we fulfill the command of זכור את יום השבת - is regarded as a statement of testimony that Hashem created the world, studying the halachot of Shabbat, too, is considered testimony. This is how significant it is to study the laws of Shabbat. Through this study, we focus our attention on the uniqueness of Shabbat, which commemorates the world's creation, and we thus give testimony that Hashem is the world's Creator. In conclusion, we should note that the command of שמור can also be fulfilled during the week. The Hafetz Haim writes (in Shem Olam ) that whenever we take the Shabbat restrictions into account when making plans and drawing up our schedule, we fulfill the mitzvah of שמור את יום השבת . Another way we fulfill this mitzvah during the week, the Hafetz Haim adds, is by taking note of how actions we perform during the week are forbidden, or need to be done differently, on Shabbat. For example, if a person is making tea on a weekday, and he points out that on Shabbat he needs to prepare the tea differently, then he has fulfilled the command of שמור את יום השבת , as he is being mindful of the Shabbat restrictions during the week.

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Mujeres Valientes Sifra Y Fua, Pastor Lorenzo Romero II - Nov.12.2017 by JLRV | Jesucristo La Roca Viva

In deze aflevering spreek ik met Sifra Wiersma. Sifra is bekend van de blog De Nieuwe Meiden waarop zij samen met Nadia Koolma schrijft over hoogsensitiviteit en spiritualiteit. Sifra heeft een passie voor reizen en als vanzelfsprekend heb ik het met haar over reizen als hoogsensitief persoon, over het verband tussen solo reizen en spiritualiteit én over Sifra’s spirituele avonturen in Spanje, Portugal en Bali.

Zohar Ammud Yomi Days 780-2, 2:177a - b -Sifra de Tzniuta Chapter 2, in Aramaic and English.

Zohar Ammud Yomi Days 776-777, 2:177a From "Six Thousand Years..." To "Impregnating The Female..." Sifra de-Tzniuta Days 2-3

Zohar Ammud Yomi Day 775: Sifra De Tzniuta 1- 2 - 2:176b Until Glory Of Glories

12. Leviticus 18:5 - Torah Observance Equals Eternal Life? "You are to observe my laws and rulings; if a person does them, he will have life through them; I am ADONAI." (Leviticus 18:5) " Moshe spoke of the righteousness that is grounded in trust, in Vayikra 18:5, "That the person who does these things will attain life through them." Rashi (quoting the Sifra) comments: "It refers to the world to come; for if you say it refers to this world, doesn't everyone die sooner or later?" I understand the Torah then to be talking about eternal life. "That many Christians don't believe that the Torah teaches eternal life through the Teachings of the Mitzvot is irrelevant! If they have made a serious error in their theology, they must answer to HaShem for misunderstanding His Torah. Why do we become so "caught up in the middle" over false teaching? Is it because of the fence that we have built around Torah, that we defend it so fervently? In any case, they are wrong about Torah.... it is to be kept, not disregarded. It is the goal of the Torah to lead its followers to the righteousness grounded in trust. But have you ever stopped to think that they (the minim) may have understood a central part that our people, the Jewish community, miss? "The lesson in logic goes like this: the person who practices "the righteousness grounded in the Torah will necessarily have the trust in Yeshua the Messiah that the B'rit Chadashah proclaims. Why? Because legalism is the exact opposite of trust! The heresy of legalism, when applied to the Torah, says that anyone who does these things, that is, anyone who mechanically follows the rules for Shabbat, kashrut, etc., will attain life through them, will be saved, will enter the Kingdom of HaShem, will obtain eternal life. No need to trust HaShem, just obey the rules! The problem with this simplistic ladder to Heaven is that legalism conveniently ignores the "rule" that trust must underlie all rules following which HaShem finds acceptable. But trust necessarily converts mere rule-following into something altogether different, in fact, into its opposite, genuine faithfulness to HaShem. Therefore, "legalistic obedience to Torah commands" as well as "ethnic-driven corporate identity" (that is, "works of the Law" as expressed by a rabbinical conversion policy for Gentiles wishing to enter into Isra'el) is actually disobedience to the Torah! Sha'ul clearly taught in Galatians that "circumcision" (often used by the Apostle as shorthand for "proselyte conversion") as a prerequisite for covenant inclusion runs contrary to the genuine Good News of Yeshua, and consequently sets itself at odds with God's True Torah. "Now here's the sad truth! The evidence that non-Messianic Jews "have not submitted themselves to HaShem's way of making people righteous", which itself shows that their "zeal for HaShem" is "not based on correct understanding", is that they have not grasped the central point of the Torah and acted on it. Had they seen that trust in HaShem - as opposed to "being born Jewish", self-effort, legalism, and mechanical obedience to the rules - is the route to the righteousness which the Torah itself not only requires but offers, then they would see that, "the goal at which the Torah aims is [acknowledging and trusting in] the Messiah, who offers [on the ground of this trusting the very] righteousness (they are seeking). They would see that the righteousness, which the Torah offers, is offered through him and only through him. They would also see that he offers it to everyone who trusts - to them and to the Goyim as well, without having to convert to Judaism first!"