Podcasts about teruma

​1)       Shouldthe congregation be reading the Haftoroh along with the Reader? [1]2)       Unfortunately, this past Shabbos we didn't have a minyan. If we have a minyan this coming Shabbos, could we read Parshas Shkolim for Maftir? [2]3)       A child isn't obliged to give Machatzis haShekel before Purim. But if the father gave on his behalf, he must continue doing so “forever”. Is that ‘forever' taken literally?[3]4)       Does a large walk-in fridge need to ave a Mezuzah? [4]5)       It is customary that after Havdolo, we dip our fingers in the spilled wine and place the wet fingers over our eyes. Does this custom apply to women too?[5]6)       When reciting Kiddush Levono, if East doesn't face Yerusholayim which direction should one face?[6]  7)       The Chazan forgot to include Tiskabel in Kaddish afterthe Amidah. Can that be corrected later?[7]8)       When a left-handed person ties his shoelaces, should he tie the left shoe first?[8]9)       Tying the left shoelaces first, does that apply to women too?[9]10)   Feedback on Tefillin-knot for lefties:[10]11)   Feedback on volume of water in packed snow:[11]To sponsor a Shiur – to honour a specialoccasion - contact: dayan@lubavitchuk.com[1] ראה שוע"ר סי'רפד סי"א; שערי אפרים ש"ט סל"ג, הובא בביאור הלכה סי' רפד. ושלח ליהר"י פוזנר נ"י, שליח בשיקאגא, שאביו ז"ל סיפר לו שפעם אחת הכריזר' בעל חאסקינד ע"ה בשם כ"ק אדמו"ר מוהריי"צ נ"ע:הפטרהדארף מען הערן, ניט זאגן. זאגן די הפטרה איז א מנהג פון בורות. אויב יע זאגן איזשטילערהייט.הובאוהדברים בס' הליכות ומנהגי ש"ק (זליגסון) ע' צו. וראה שיחות קודש תשל"זאחש"פ סוס"ג; ארחות מנחם ע' נז; דברינו בארוכה בס' נתיבים בהלכה ומנהגסימן לב.[2] האריך בזה בשו"ת גנת וורדים או"ח כלל אסימן לה, ומסקנתו שאי אפשר להשלים אחרי שעבר יומו. ושאני פרשת השבוע, כי יש מקומותשמשלימים לקרות בתורה א' לג' שנים, לכן ניתן להשלים בשבת אחרת. משא"כ בפרשתהמועדות, דא"א להשלים אחר המועד. וה"ה לד' פרשיות.[3] ראה פיה"מלהרמב"ם שקלים פ"א מ"ג.[4] בס' שכל טוב (סי' רפו סל"ו) הביא דעות לכאןולכאן. ולחמודי דניאל דמחייב חדר קטן שהוא חלק מבית גדול, ה"ה לנדו"ד.[5] ראה שוע"ר סי' רצו ס"ה; אגרות קודשחי"ב ע' רכה-ו.[6] ראה פסקי תשובות סי'תכו אות טז; דברינו בסדר קידוש לבנה הע' 7..[7] ראה ס' שגיאות מי יבין ח"א סי' יט ס"ח.[8]  בס' דיני איטר פ"ב ס"ז כתבשיקשור של נעל ימין תחלה. [ושם כתב שאיטר-רגל יחבוש הנעל תחלה על רגלשמאלו].                                                                                                                                  [9] כן כתבו פסקי תשובותסי' ב סוף אות ה; דיני איטר שם.[10]  פסקי דינים מהגרז"ש דווארקיןבענייני סת"ם (אדר תשמ"ה) אות כא.[11]  במשקל: הכלי עם השלג העמוס: 905 גר.;מלא מים: 1936. היינו 47%. בנפח: השלג העמוס: 4 כוסות ועוד; מים: 10 כוסות. היינו44%. אכן יש להעיר מדין פת סופגנית ופת שיש בה חלל (עוקצין פ"ב מ"ח,הובא בשוע"ר סי' תפו ס"ב.​

Rabbi Schoonmaker - Shem MiShmuel 59 - 5786 Teruma 02-19-26 by Shapell's Rabbeim

In this week's Parshas Teruma shiur, we journey into one of the most mysterious elements of the Mishkan: the tachash.While some academic opinions suggest that the tachash was a type of dolphin or sealskin, Chazal (Gemara Shabbos 28) reveal something far more wondrous—an extraordinary, multi-colored creature with a single horn. A creation that existed just for that moment in Jewish history… a true “unicorn.”But beyond the curiosity of what the tachash was, lies a profound message.The Mishkan was built from the contributions of every Jew. Each material, each donation, each color represented the individuality and unique beauty every neshama brings to Klal Yisrael. The tachash, with its spectrum of colors, becomes a symbol of the unity that emerges only when every “shade” is present.In the shiur, we explore how this Torah concept of diverse colors contrasts with contemporary uses of the rainbow as a cultural symbol. From a Torah perspective, individuality and uniqueness are real, beautiful, and divinely intended—but can be misunderstood or redirected without the spiritual framework the Mishkan embodies.Topics discussed include:

Stressing out about stresses and the perplexing nature of the shulchan. Follow along in 25:11-17, 25:8, 25:23, 25:10. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Chelek 31, Teruma 1

El santuario personal

Explanation of events and order of Parshiyot based on the debate between Rashi and Ramban

Parashat Teruma begins with G-d's command, "Ve'yikhu Li Teruma" – that Beneh Yisrael should donate materials toward the construction of the Mishkan. Surprisingly, Hashem here commands that the people donate toward this project with the word "Ve'yikhu," which means "They shall take." Instead of saying that the people should give, that they should donate, Hashem commands them to "take" a donation. This highlights a basic truism about charity – that by giving, we receive. When we give charity, when we donate toward a worthy cause, we receive far more than we give. We lose nothing, and we gain an incalculable amount. The merits earned through charitable donations are worth far more, and are infinitely more secure, than any financial asset. The rewards are both inestimable and guaranteed. But this understanding of the word "Ve'yikhu" actually runs even deeper. The Gemara in Masechet Kiddushin speaks of an exceptional case where a bride can be betrothed by giving, instead of receiving. The Halachic mechanism of Kiddushin, whereby a woman becomes formally betrothed to a man, requires the man to give the woman something of value. Of course, this is commonly done by giving the bride a ring. Normally, Kiddushin cannot be effectuated in the opposite manner, through the bride giving something to the groom. If the bride wishes to give the groom a gift, this must not be done as part of the Huppa ceremony, because it must be perfectly clear that the betrothal takes effect through the groom giving the ring to the bride. However, the Gemara establishes that if the groom is a distinguished person, such as a member of the royal court, then his bride can become betrothed to him through her giving him a gift. The reason, the Gemara explains, is that when an ordinary person gives a gift to a person of distinction, the giver derives great benefit by the recipient's acceptance of the gift. The satisfaction that comes from the distinguished person's consent to receive the gift outweighs the value of the gift. Therefore, if the groom is a man of distinction, the bride can become betrothed through the benefit she receives by the groom's acceptance of her gift, because by giving, the bride is actually receiving. This Halacha sheds new light on the command "Ve'yikhu Li Teruma." When we donate for a Misva purpose, we are, in essence, donating to Hashem, as it were. We are so-to-speak giving something to Hashem. Whether it's assisting a family in need, contributing to a charity fund, or supporting a synagogue of yeshiva, we are giving a gift to Hashem – who is, quite obviously, far more "distinguished" than any dignitary or prominent figure. And in this sense, we receive when we give. Anytime we have the opportunity to donate, we are given the privilege of giving a gift to Hashem. This is a privilege we should celebrate – and an opportunity that we should eagerly and enthusiastically seize as often as we can.

One of the strangest Torah lessons is that the moment you give something away, you often discover you've actually received far more. This morning we share important sources and practical examples showing the truth at the beginning of our Torah portion, Teruma, that when we give, we often receive much more. Ruth expresses this when she says she helped Boaz, when in fact it was Boaz who gave to her generously. We learn this from a moving quote from Henri J. M. Nouwen, and a great story from Rabbi Berel Wein's guest making a 2 a.m. phone call to a potential investor. Sometimes, letting someone do a favor or kindness for you is the best favor you can do for them. So when you are given that opportunity to give to or help another, say thank you! Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Na Parashat Terumah, a Torá descreve a construção do Mishkan e seus utensílios sagrados. Entre eles está o altar do incenso (Mizbeach HaKetoret) — revestido de ouro puro. O fogo queimava o incenso diariamente, mas o ouro do altar permanecia intacto.A Chassidut ensina que esse detalhe não é apenas arquitetônico — é espiritual.O ouro que não se consome representa o âmago intocável da alma judaica.Assim como o altar era exposto ao fogo constante e ainda assim não se destruía, o vínculo essencial do judeu com Hashem jamais se rompe. Pode haver distanciamento externo, falhas comportamentais ou períodos de ocultação — mas a conexão essencial (etzem haneshamá) permanece pura.O incenso simboliza a dimensão mais interior da alma — aquela que não depende de lógica, mérito ou compreensão. É um laço ontológico, não emocional. Não é algo que se constrói; é algo que se revela.CURTIU A AULA?FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA!#chassidut #mistica#judaismo #Terumá #Parashá #Mishkan #Ketoret #AlmaJudaica #Chassidut #Neshamá #ConexãoEterna #Torá

Chelek 31, Teruma 1 - Mrs. Rivky Slonim

The keruvim teach us an important lesson about what it means to be young at heart...

Teruma 5786 - moonLight of Emuna - R' Dov Elias by Rabbi Avi Zakutinsky

TERUMA 5786- CUALES SON LAS VERDADERAS DONACIONES AL BET HAMIKDASH by Rab Shlomo Benhamu

Debate if Mishkan was an outcome of the sin of the eigel hazahav or not

Would love to hear your feedback! Please share!

Chelek 26, Teruma 3 - Rabbi Shalom Moshe Paltiel

Chelek 26, Teruma 3

The techashim and why its the highest cover of the mishkan.

The techashim and why its the highest cover of the mishkan.

https://www.mafteiach.app/all/5743-06-06[Audio provided by RebbeDrive.]

Una cuestión de decoración.

1 section- 2/3 contradictions within positions of R Yehoshua in Mishnayos/Beraissaos regarding teruma teluya and resolutions (based on debate within his opinion)

1 section- 2/3 contradictions within positions of R Yehoshua in Mishnayos/Beraissaos regarding teruma teluya and resolutions (based on debate within his opinion)

2 sections- clarification and implication of position of R Akiva that can burn tamei teruma oil (shelishi) in tamei lamp (rishon), RM's implication and proof that allowed to burn tamei and tahor chametz of teruma together on erev Pesach

2 sections- clarification and implication of position of R Akiva that can burn tamei teruma oil (shelishi) in tamei lamp (rishon), RM's implication and proof that allowed to burn tamei and tahor chametz of teruma together on erev Pesach

Vayakhel | Teruma and Vayakhel: Repetition or Complement, by Rav Yair Kahn Vayakhel is almost a word for word repetition of parashat Teruma. However, Chazal noted a discrepancy regarding the order. What idea is being expressed by this sequential shift and how can it be reconciled with the order of parashat Teruma?

In this week's parasha, Teruma, Hashem told Moshe: דבר אל בני ישראל ויקחו לי תרומה -speak to the Jewish People and ask them to donate toward the construction of the Mishkan. The Ba'al HaTurim quotes a pasuk in Yeshayahu, דברו על לב ירושלים , to explain that here Hashem was asking Moshe to appease the Jewish people before requesting donations. Why? Because He was about to ask them to part with their money. The Da'at Shraga raises a perplexing question: All of the wealth that the Jews had—their gold, silver, and precious stones—came directly from Hashem. He made them rich in Mitzrayim and at the Yam Suf. Shouldn't they have had a natural sense of hakarat hatov and give happily? Especially considering how central hakarat hatov is to Judaism. We are called Yehudim because we acknowledge and express gratitude for the good we receive. The Midrash tells us that when Hashem commanded Moshe to go to Pharaoh and save Bnei Yisrael, Moshe first had to ask permission from Yitro. Why? Because Yitro had opened his home to him, and Moshe understood that someone who receives kindness must show hakarat hatov . Only after receiving Yitro's permission did Moshe go to redeem the Jewish people. This demonstrates how essential hakarat hatov is. So why did the Jews need to be appeased before giving back to Hashem? The Da'at Shraga answers that the Torah is teaching us a profound lesson. Of course, the Jewish people were obligated to show hakarat hatov and give generously—and indeed, they did! They contributed so much that Moshe had to tell them to stop because there was a surplus. However, the one who gives is not supposed to demand hakarat hatov . As the Chovot Halevavot teaches in Sha'ar Habitachon, when a person does a favor for someone else, he should never mention it again or make the recipient feel indebted. True giving must be unconditional. This principle does not exempt the recipient from showing gratitude, but hakarat hatov must come from the recipient's own initiative—it should never be expected by the giver. For this reason, Hashem asked Bnei Yisrael to donate as if He had never given them anything in the first place. Their hakarat hatov had to be purely from them. When we receive something, we owe hakarat hatov in two ways: First and foremost, to Hashem—because everything we receive ultimately comes from Him. Second, to the person who was chosen as Hashem's messenger to bring us this good. This concept is vital in maintaining strong relationships, particularly in marriage. Many spouses feel unappreciated, which causes them to lose motivation to continue giving. We must remind ourselves: Our reason for giving is because it is Hashem's will. When we give, we are serving Him. Hashem recognizes and rewards every act of giving, even if we receive no appreciation from others. At the same time, a spouse who receives should recognize and express gratitude for what the other does. A little appreciation provides tremendous chizuk and encourages even more giving. But receiving hakarat hatov is a bonus—it should not determine how we act. The Chovot HaLevavot further teaches that when a person gives l'shem shamayim , Hashem guarantees that he will ultimately receive the hakarat hatov he deserves. Our focus should always be on giving without expecting anything in return. And when we live this way, Hashem ensures that we receive what is truly best for us. Shabbat Shalom.

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

In this episode we explore the concept of a Mishkan - a place in which God's presence resides within the people of Israel. Why this is historically unique and what it means in terms of the God-Israel covenant that has stood for 4 thousand years.

Teruma | From the Mishkan, by Rav Yair Kahn To the Beit HaMikdash

Ramban on the Torah | 5785 | 18 | Teruma, by Rav Eli Weber Is there an order to the Torah? What would me the meaning of the Mishkan without the Egel? Why is the order of building the Mishkan the way it is?

A keves yayin special, and a good example of parsing relative clauses. Provide your feedback or join the WhatsApp group by sending an email to torahreadingpodcast@gmail.com.  

Framework of debate between Rashi (related to Eigel)/Ramban (ma'amad Har Sinai) regarding when Jews were commanded to build the Mishkan, and the ordering of the Parshiyot- see Terumah: The Mishkan - Before or After Chet HaEgel? By: Rabbi Menachem Leibtag on outorah.org

This week's episode provides an overview of parshas teruma, including a discussion of the vessels of the Mishkan, and why you can't take God out of spirituality. If you enjoy the Toras Chaim Podcast, please help us spread the word! You can share a link on social media, leave a review or rating on your favorite podcast platform, or best of all, discuss what you've learned at the shabbos table!We love to hear from our listeners. Be it comments, questions or critique. You can send an email to overtimecook@gmail.com or via instagram @OvertimeCook or @Elchonon. Thanks for listening!Elchonon and Miriam

Chelek 26, Teruma 2 - Mrs. Rivky Slonim

Chelek 26, Teruma 1 - Rabbi Mendy Wolf

Chelek 26, Teruma 2 - Rabbi Mendy Wolf

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

Chelek 26, Teruma 1

Latest episode of the podcast. Please consider sponsoring a class online in someones merit, memory or refuah shelemah. You can donate here in the app or send us an email at info@ejsny.org with the dedication you want to make. Thanks!

Send us a textSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

The aron and the kapores.