Podcasts about Tikkun

It is customary to remain awake throughout the first night of Shabuot and study the special "Tikkun" text that appears in the book "Keri'eh Mo'ed." Most synagogues serve food and drinks, such as tea and coffee, during the night to help people remain awake and focused on their learning. The question arises as to whether or not one should recite a Beracha each time he drinks during Shabuot night. For example, if a person drinks a cup of coffee and then returns to his learning, and an hour and a half later he decides to have another drink, should he recite a new Beracha of "She'hakol"? Or, does the Beracha one recites when he drinks the first time cover all subsequent drinks that he has throughout the night? This issue is subject to a debate among the Halachic authorities. Hacham Ben Sion Abba Shaul (Israel, 1923-1998) maintained that each time one drinks on Shabuot night, he should have in mind for his Beracha to cover only the cup he drinks at that point. Thus, when he decides to drink again later, he must recite a new Beracha. Hacham Ovadia Yosef, however, disagrees. Based upon the ruling of the Maharash Alafandri, Hacham Ovadia writes that to the contrary, one should have in mind when he drinks the first time on Shabuot night that the Beracha he recites should cover all his drinks throughout the night. Then, he does not have to recite any other Berachot over drinks that night, even if there is a lengthy break between drinks. Once a person has in mind that his first Beracha should cover all his drinks throughout the night, then even if he drinks in long intervals of seventy-two minutes or more, he does not recite any Berachot. Our custom is to recite Birkat Ha'Torah on Shabuot morning, after Alot Ha'shahar (daybreak), even if one has not slept at all during the night. Some Ashkenazim have the practice not to recite Birkat Ha'Torah in a case where one had remained awake all night, but our practice follows the view that one recites Birkat Ha'Torah even in such a case. Regarding Netilat Yadayim, the Shulhan Aruch records a debate among the authorities as to whether one must wash his hands in the morning if he had not slept at all during the night, and our custom is therefore to wash Netilat Yadayim but without reciting a Beracha. Of course, one who uses the restroom recites the Beracha of "Asher Yasar" as usual. Summary: On Shabuot night, when we remain awake throughout the night, one should have in mind when he drinks for the first time that his Beracha should cover all his drinks throughout the night. He then does not recite a Beracha when he drinks later, even if there was a lengthy break in between drinks. Our custom is to recite Birkat Ha'Torah even if one did not sleep at all during the night, and to wash Netilat Yadayim without a Beracha.

Just as Ereb Rosh Hashanah is a time for a person to repent for all his sins, Ereb Shabuot is a time to repent for the specific sin of failing to show proper respect to Torah, and neglecting its study. The holy books teach that on Shabuot we are judged with regard to our dedication to and respect for Torah, and thus on Ereb Shabuot we must reflect upon commitment to learning and repent for not respecting it properly. At all times we should beg Hashem to forgive us for not committing ourselves sufficiently to learning, but this is especially vital on Ereb Shabuot, as we prepare for our judgment. Moreover, every person should personally involve himself in the Yom Tob preparations. Even if somebody normally does not personally make preparations for Shabbat or holidays, one should make a point of making preparations for Shabuot, such as by shopping and the like. Personal involvement shows respect and honor for the Yom Tob, which celebrates Matan Torah, and it thus serves as a Tikkun (rectification) of the sin of failing to properly respect the Torah. As one makes the preparations he must have in mind that he does so for the purpose of rectifying the sin of "Zilzulah Shel Torah" (neglecting the Torah). Likewise, one should purchase the finest foods and wines for the holiday of Shabuot, without being concerned about the costs entailed. Spending money for the Shabuot celebration is a demonstration of honor for the Torah, and if one does so with the intention of achieving a Tikkun for his neglect of Torah study, then he will be rewarded. One should make a point on Ereb Shabuot to invite poor people to his home for the Shabuot feast, as the Yom Tob celebration must be shared with the less fortunate. Our Sages teach that one who rejoices and celebrates on the holidays but does not share what he has with the poor is "despised and distanced" by Hashem. G-d visits the poor on Yom Tob, as it were, and if He sees poor people without food for the holiday without others helping them, He gets angry, and this leads to punishment, Heaven forbid. And thus before every holiday, one should ensure to give charity to enable the poor to properly celebrate. On Ereb Shabuot, in particular, there is a custom to set aside 104 coins for charity to be given to needy Torah scholars. Summary: On Ereb Shabuot, one should repent for failing to properly respect the Torah and devoting enough time to its study. As part of this process of repentance, one should personally involve himself in the Yom Tob preparations, and spend money for the finest foods and beverages, thus giving honor to the Torah. One must give charity to the poor before Shabuot to enable them to celebrate the Yom Tob.

Chag Sameach! Shavuot, the annual festival of receiving Torah/revelation, is coming up soon. And that means.....ShavuotLIVE, Judaism Unbound's 24-consecutive-hour extravaganza of Jewish learning and Unlearning, is back and better than ever! Dan and Lex are joined in this episode by Annie Prusky, a Jewish educator and current rabbinical student who has presided over many of ShavuotLIVE's most popular sessions over the years. The three of them kibbitz about how Shavuot has evolved over the millennia and where ShavuotLIVE fits into that ongoing evolution.You can register for ShavuotLIVE 2025 via bit.ly/2025shavuot, and learn more about what it is by heading to JudaismUnbound.com/shavuot2025. It begins May 31st at 8 pm ET/5 pm PT and concludes on June 1st at 8 pm ET/5 pm PT.-----------------------------Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here! 

The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Abodat Ha'kodesh (listen to audio recording for precise citation), writes that one must make a special effort on Shabuot morning, after staying awake through the night, to pray properly. Many people tend to doze during the prayer service on Shabuot morning, such that they do not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid"a writes that "Yasa Secharam Be'hefsedam" – these people lose their reward for learning throughout the night by failing to pray properly in the morning. After staying awake studying Torah throughout the night, one must make an effort to remain fully awake and alert during the prayer service on Shabuot morning so he can pray properly. It should be noted that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) viewed the period of Sefirat Ha'omer as an extended Tikkun ("repair" of spiritual imperfections in the upper worlds) that begins on the second night of Pesah and reaches its culmination in the Musaf prayer on the first day of Shabuot. Accordingly, the Shaharit and Musaf prayers on Shabuot morning are laden with spiritual significance, and it is critical for one to recite these prayers properly. One who sleeps through these prayers, or does not recite them as he should, runs the risk of forfeiting the spiritual achievements of the entire Omer period. Therefore, it is critical after staying awake on Shabuot morning to muster all one's strength to pray properly on Shabuot morning. One who suspects that he will be unable to remain awake and alert through the end of the Musaf prayer should recite Shema and then take a nap. It is preferable to complete the prayer service later, after sleeping and rejuvenating oneself, than to risk dozing during the Tefila. When is the earliest time for reciting Shaharit on Shabuot morning? Generally speaking, one should not recite the Amida prayer of Shaharit before sunrise (Netz Ha'hama). On Shabuot morning, however, some authorities permit congregations to begin the Amida before sunrise. Since it is very difficult for people to pray properly after remaining awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha'ar Ha'siyun 5). There are many congregations that nevertheless ensure to wait until sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have authorities on whom to rely. Indeed, the practice of Hacham Baruch Ben Haim was to pray the Amida before sunrise on Shabuot morning, and, as mentioned, this practice is perfectly acceptable. This is the ruling of Rabbi Karp in his work Hilchot Hag Be'hag (p. 132; listen to audio recording for precise citation). It should be noted that congregations that recite the Amida before sunrise on Shabuot morning must ensure not to recite Shema before the earliest time for Shema, which occurs approximately 10-15 minutes after dawn. (Generally, however, by the time these congregations reach the Shema prayer, that time has already passed.) Summary: One must make a special effort to remain awake and alert throughout the prayer service on Shabuot morning after remaining awake through the night. If one suspects that he will be unable to remain awake and pray properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service properly. Although the Amida of Shaharit generally should not be recited before sunrise, some congregations have the custom of reciting the Amida on Shabuot morning before sunrise in consideration of the difficulty entailed in remaining awake and alert throughout the prayer service. This is certainly an acceptable practice.

It is customary to remain awake throughout the night of Shabuot and immerse oneself in Torah learning. The Shela (Rabbi Yeshaya Horowitz, 1565-1630) records a famous incident that occurred during the times of Maran (Rabbi Yosef Karo, author of the Shulhan Aruch, 1488-1575) that underscores the importance and inestimable value of this custom. He and several colleagues remained awake throughout the night of Shabuot studying Torah, and in the middle of the night, a heavenly voice announced to them that their learning was bringing indescribable delight and enjoyment to the heavens. However, the voice added, if they had a Minyan studying together, then they would bring even greater joy to the heavens, and their learning would attain an even higher level. Maran related this incident to the people the next day, and on the second night, they assembled a Minyan and again remained awake throughout the night. And that night, too, a voice burst forth from the heavens emphasizing the immense joy they brought to the Almighty. This incident demonstrates the unique importance and significance of this practice, and the profound impact it has upon the upper worlds. The custom is to read the special "Tikkun" which appears in Keri'eh Mo'ed. One should not belittle the importance of this reading. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The "Tikkun" generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading, he is certainly allowed and encouraged to study Gemara or any other area of Torah that he wishes to learn. Everyone should make a point of observing this ancient custom, and it is advisable to rest on Ereb Shabuot so that one will be able to remain awake throughout the night. It must be noted, however, that this custom which has been observed for generations certainly did not entail remaining awake throughout the night and then sleeping the entire next day. This accomplishes nothing other than reversing night and day, which has no value whatsoever. Undoubtedly, the custom was – and should be – to remain awake throughout the night, sleep a few hours after Shaharit to regain one's strength, and then learn Torah during the day. This is, without question, the way the custom was practiced, and this should be our practice, as well, each year on Shabuot. Summary: One should make every effort to observe the time-honored tradition to remain awake studying Torah on the first night of Shabuot, and to rest before the onset of Yom Tob to help him remain awake during the night. One should read the traditional "Tikkun" and then spend the remaining hours studying whichever area of Torah he chooses. One should not sleep the entire next day; he should instead sleep for several hours to regain his strength and then continue studying Torah.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1807), in his work Moreh Be'esba (2:41), discusses the unique significance of studying Mishna (listen to audio recording for precise citation). He notes that the word "Mishna" has the same letters as "Neshama" ("soul"), indicating that studying Mishna has the capacity to cleanse and rectify the soul. Citing from the students of the Arizal, the Hid"a writes that when one learns Mishnayot from Seder Zera'im, the first section of the Mishna, which begins with Masechet Berachot, he should have in mind that he seeks to correct sins involving forbidden foods and Berachot recited in vain. The soul then receives a "Tikkun" (rectification) for these sins through the learning. When learning Seder Mo'ed, which discusses the laws of Shabbat and holidays, one should have in mind to correct sins involving the desecration of Shabbat and Yom Tob. When learning Seder Nashim, one should have in mind to correct sins relating to immorality, and sins involving vows (as Seder Nashim includes the laws of vows). When learning Seder Nezikin, one should have in mind damage that he may have caused to other people. When learning Seder Kodashim, one should have in mind to atone for having profaned his sacred soul, and for laxity in the Halachot involving preparing meat for consumption (slaughtering and inspecting the animal), as these Halachot are discussed in Seder Kodashim. Finally, when learning Sefer Taharot, one should have in mind sins involving family purity, bodily emissions, and laxity in the obligation of Netilat Yadayim. (Incidentally, the fact that laxity in Netilat Yadayim requires a special Tikkun reminds us of the importance of this Misva, and how careful we must be to fulfill the obligation of Netilat Yadayim properly.) The Hid"a adds that there is nothing as valuable as the study of Mishnayot in a loud, clear voice. Furthermore, he writes, Asher, Yaakob's son, stands by the entrance of Gehinam, and rescues anyone who has studied Mishna. This is the meaning of the verse, "Me'Asher Shemena Lahmo" ("From Asher – his bread is hearty" – Bereshit 49:20). The word "Shemena" has the same letters as "Mishna," suggesting that Asher benefits people who study Mishna. This is especially appropriate and worthwhile to bear in mind as we begin a new cycle of Daf Yomi, as the study of Mishna and Talmud offers us the special opportunity to rectify our souls and reach greater heights of holiness and spirituality.

The Torah Teaches Us Tikkun haOdom (Tazria-Metzora 5785)

In this episode we explore the complex dynamics of challenging and accepting authority from a Kabbalistic perspective.  True spiritual growth involves understanding hierarchy not as a power structure, but as a system of unique roles. The key to challenging and accepting authority is maintaining individual autonomy, tuning into one's inner compass, questioning guidance respectfully, and recognizing that the ultimate authority is the Light of the Creator. By embracing personal Tikkun (soul's purpose), being open to mentorship, and distinguishing between ego-driven resistance and genuine spiritual inquiry, we can navigate authority with grace, humility, and a commitment to personal and collective evolution. Join us for the next episode of Weekly Energy Boost with @ElishevaBalas. Watch LIVE Sundays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Find out more about our work, dig into our archives, and send us a message at: www.weeklyenergyboost.com.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution at www.weeklyenergyboost.com/donate-today.

Welcome to our daily Bitachon series. We are now on the last lesson of Chol Hamoed. The pasuk in Bereshit 15,14 tells us וְאַחֲרֵי כֵן יֵצְאוּ בִּרְכֻשׁ גָּדוֹל / After that (referring to the 10 plagues ), we will leave with a great wealth which Rashi explains - בממון גדול with a lot of money, as it says in Shemot 12 וינצלו את מצרים/They emptied out Mitzrayim Of course, Rashi is giving the simple explanation. Rechush Gadol means a lot of money . But the Chida in his sefer Nachal Kedumim on Bereshit 15,14 quotes the Arizal that says it means they sifted out and took out the sparks of holiness that were in Mitzrayim. What does that mean exactly? So the Sefer Pri Etz Chaim Shaar Keriat Shema perek asks, why is it that every day, we have to remember Yetziat Mitzrayim more than any other of the Geulot . He says that whenever the Jewish people go to a certain place, their job is to take out the Kedusha from that place. I once heard from Rav Wolbe, that every nation has in it good qualities. When Adam HaRishon sinned, he caused the good and bad to be mixed. So there are good qualities in every nation. The Germans are very meticulous and exacting. That's nice when it comes to being perfect with Mitzvot and having the right shiurim and sizes, but it could go a little haywire when it comes to creating extermination camps and gas chambers and use it that way. The French are very romantic. That might be good for developing Ahavat Hashem but it could go in the wrong way if you misuse it, and so on. So there are sparks of holiness in every nation, and throughout our years of exile, our job is integrate the holiness of each of the nations into our ways and lift it up and take out that Kedushah. In general, it doesn't happen that we take everything out. Only when Mashiach comes will we be able to fully integrate all of those qualities into the Jewish people. But the spot of Kedusha of Mitzrayim , he says, was totally taken out. That's what it means Vayinatzlu Et Mitzrayim , the same pasuk that Rashi says they emptied out Egypt monetarily also means they spiritually emptied it out and took everything out with it. With the other Geulot , we did not have that full cleansing. And he says with that, we can understand a unbelievable concept. Why is it that it specifically says we're never allowed to go back to Egypt again? Why are we stricter about going back to Egypt than other any place? Because there's no need to go back to Egypt. We took everything out of it. So why go back? The sefer HaKatav V'HaKabbalah was written by Rabbi Yaakov Tzvi from Kallenberg, who lived from 1785 to 1865. One of the great rabbis of Germany, he was very famous for his sefer, and was one of the original fighters against the Reform. movement. He quotes his Yedidi, Marash Chen Tov in Bereshit 15,14 and concurs that when talking about leaving Egypt and taking everything out, it means taking out the spiritual wealth. He points out that when we use the word Rechush for general wealth, it says Rechush Rav, like in perek 13 of Bereshit , which means they had a lot of wealth. The term Rav usually indicates a quantitative concept and it's used for money, generally speaking. Here however, we see a strange terminology. It says Rechush Gadol , not a lot, but great . The word great is usually qualitative. Li Gadol Hashem, Ish Moshe Gadol… Adam Gadol doesn't mean he's large in weight , it means he's qualitatively great. So the great wealth , is not a lot of wealth, but qualitatively great, which is a spiritual wealth. So continuing with this theme of going from place to place and sucking out the Kedusha, the sefer Shem Gedolim also from the Chida, in the section on Sefarim in an appendix on the topic of Talmud , says, an unbelievable concept. He says in the city where there were many great Amoraim who set up the Talmud, there was a pillar of fire there twice a year. They were great Geonim. But in his times (the Chida lived about 300 years ago), the Torah had dwindled so much in that place that they didn't even know how to pray-not by heart and not from a siddur. Most of them only know how to say Ashrei Yoshveh Betecha and Shema Yisrael. They go to the Mikveh before they pray. They're quiet throughout the prayers. And when they get up to Ashrei, they all say Ashrei together. They say Keriat Shema until V'Ahavtah and that's it. He says, What's going on over here? He says, this is not a coincidence, because there was such a strong, powerful force of Torah in that place through the Limud HaTorah (which is one of the main ways we suck out Kedusha) that the Kedusha was taken out and therefore there's not that much left. Then he says, they went to Spain, and Torah moved to Spain, and then again the Torah was developing until they were sent out to a new spot. Because we didn't need it anymore. So as we leave a city, it rarely comes back to its greatness. The great Spanish golden era is no longer. Then they went to Turkey, then it went to France, Germany and it went to different places.. Every time we go from place to place, it's for one goal for us to be there and integrate into ourselves, into our ways, the qualities of that nation. Certain Jews might be very hospitable. They were more hospitable towns, and they took that Kedusha out. And he says דכל עניני ישראל הם בכלל ופרט וגם כשהאדם הולך מעיר לעיר הכל היא סיבה לברר ניצוצי הקדושה , . Every concept of the Jewish people, whether it's in general or specific, when a person goes from city to city, it's all because there's some holiness there. There's something you have to integrate into yourself. Jews are traveling all over the world and there's a reason for it. He says this is all from the wonders of the God Who's perfect in His ways. We don't know why we move from place to place but it's not a coincidence. Suddenly all the Sephardic Jews left the Muslim countries, the Ashkenazi Jews leave Europe. And we go basically to America and Eretz Yisrael. No Jew lived in America. It was new country and it introduced a new concept. There's a some Kedusha that's here and we have to take out. What is that Kedusha? I suggest ( it's my own humble opinion, I have no backing for this) that America is a melting pot. America is all about tolerance and being open-minded and so on. There are people from China with people from Argentina, Mexico and New Zealand all living together; possibly we have to integrate that (what I'll call) tolerance because when Mashiach comes, we're going to have all different kinds of Jews together. We never had Sephardim, Ashkenazim, Hasidim, all praying in the same shtiebl or Bet Knesset. We have get to know each other and reconcile with each other. That American trait might be what's necessary for us to integrate into our ways. The Or HaChaim HaKadosh, in Shemot 19,5 says the same concept. He says that if we would have been learning Torah more intensely in Eretz Yisrael, we'd have no need to search the globe to bring back the kedusha.Rather, it would be like a magnetic force that would suck everything out without even going there. Additionally, the Chida says in sefer Chomat Anach in Melachim 1, chapter 11, Pasuk 1, that that's why Shlomo Hamelech married all of those wives- they were princesses from countries all over the world, because he thought that way he would be able to avoid the Galut by taking out the Kedusha from each nation. The Bitachon lesson for us is that sometimes we get stuck in situations and we don't know why. Why did the plane divert to a certain place and land on a certain runway and sit there for an hour? Because there's some Kedusha on the runway in Virginia, and you had to say Birkat HaMazon there at that spot. Everything is planned. Everything has a reason. Everything is an opportunity for us to gain and grow from. The Ramchal in his commentary to Nevi'im on Micha on the pasuk אל תשמחי אויבתי לי כי נפלתי קמתי כי אשב בחושך ה ' אור לי / Enemy don't be happy that I fell, because I got up, I'm in the darkness. Hashem is my light, he says, we go down to Galut in order to take out the Kedusha . And he says, when the negative forces see that the Jewish people are going to Galut , they say, Wow, we're controlling the Jewish people. That's it. They think we're going to sink down further. But the evil forces don't know that we're coming down here for a Tikkun and that's why it says Don't be happy, my enemies, when I fell in Galut, I'll get up and come out stronger and get even more. . And that's an important rule. Sometimes we see people fall and drop, but they bounce back. Sheva yipol Sadik v'kam A Sadik falls seven times and gets up.

SHOW NOTES: https://jewishbooks.blogspot.com/2025/04/listen-to-podcast-read-transcript-buy.html  TRANSCRIPT: https://otter.ai/u/EnXlWNdrqXuQ4V3kzlKGwyqpPWk?utm_source=copy_url  A Feather, A Pebble, A Shell is a lovely meditation on the natural landscape of Israel, written and illustrated by Miri Leshem-Pelly. Miri's voice is calm and dreamy, and I could hear birds chirping and dogs barking in the background as she spoke. Our conversation was both fun and serious. We talked about art, nature, books, Instagram challenges... and also about the war in Israel and its impact on humans and animals. LEARN MORE: Buy or borrow A Feather, A Pebble, A Shell Miri Leshem-Pelly's website Miri's Instagram Activity Guide for A Feather, A Pebble, A Shell Ravensburger jigsaw puzzle with Miri's art Tikkun olam suggestion: support the Society for the Protection of Nature in Israel Reading recommendations: o All Eyes on Alexandra by Anna Levine o A Hoopoe Says Oop by Jamie Kiffel-Alcheh o Fast Asleep in a Little Village in Israel by Jennifer Tzivia MacLeod o My Israel and Me by Alice McGinty CREDITS: Produced by Feldman Children's Library at Congregation B'nai Israel Co-sponsored by the Association of Jewish Libraries Sister podcast: Nice Jewish Books Theme Music: The Freilachmakers Klezmer String Band Newsletter: bookoflifepodcast.substack.com Facebook Discussion Group: Jewish Kidlit Mavens Facebook Page: Facebook.com/bookoflifepodcast Instagram: @bookoflifepodcast Support the Podcast: Shop or Donate Your feedback is welcome! Please write to bookoflifepodcast@gmail.com or leave a voicemail at 561-206-2473.

Happy Pesach All... The first Torah from Tanya learnt in my Spiritual Journey was in the Lessons of Tanya chapter 32 the Lev ❤️ of the Tanya. Giving from the Soul on the Sefirah Chesed ShbChesed in unconditional. The True Ahavat Yisrael is with a Soulful Identiy & Unity Focus - Learning Weekly Tanya Perek 32 is fundamental to Simchas HaChaim, Hashem Echad, Learning from every soul, and True Freedom we aspire for Chag shel Pesach... United Souls is the Tikkun of Sefiras Haomer... UnityInspireProjects.com - United Souls 52 - Soul Shines Subdues the Other Side - Even in London & Purim to Pesach the Whole Year! https://eligoldsmith.substack.com/p/unity-inspires-projects-united-souls #soulful #london #israel #gazawar #purim #pesach #joy #unitybookings

Why is now the most crucial time to understand trade relations? Tune in for an inspiring discussion with Marc Fasteau & Ian Fletcher on their new book Industrial Policy for the United States: Winning the Competition for Good Jobs and High-Value Industries.Moments with Marianne airs in the Southern California area on KMET1490AM & 98.1 FM, an ABC Talk News Radio Affiliate!Marc Fasteau is a former investment banker and founder of an insurance company that is now a division of Progressive. Early in his career, he served on the professional staffs of the US Senate Majority Leader, the House Banking & Currency Committee, and the Joint Economic Committee. He was a partner at the New York investment bank Dillon, Read & Co. He has been involved in questions of international trade and industrial policy for 18 years and is a Vice Chairman of the Coalition for A Prosperous America. He has written on international trade and industrial policy in the Financial Times Economist Forum and Palladium magazine.   He is a graduate of Harvard College and Harvard Law School, where he was an editor of the Harvard Law Review.  https://www.marcfasteau.comIan Fletcher is the author of Free Trade Doesn't Work: What Should Replace It and Why and coauthor of The Conservative Case Against Free Trade. He was previously Senior Economist at the Coalition for a Prosperous America, on whose Advisory Board he now serves. Earlier in his career, he was Research Fellow at the US Business and Industry Council and an economic analyst in private practice. His writing on trade policy has been published in The Huffington Post, Tikkun, Palladium, WorldNetDaily, The American Thinker, The Christian Science Monitor, The Real-World Economics Review, Bloomberg News, Seeking Alpha, and Morning Consult. He was educated at Columbia and the University of Chicago. https://www.ianfletcher.com https://www.industrialpolicy.usFor more show information visit: www.MariannePestana.com

The 7th of Adar (which this year will be March 7th 2025) marks the Yartzheit of Moshe Rabbenu, and there is a custom among many to observe a fast on this day. The custom to fast on 7 Adar is mentioned already by Maran in the Shulhan Aruch (Orah Haim 580:2). The rationale behind this custom is the fact that it is customary to fast on the Yartzheit of one's primary Rabbi, as the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites (in 568:46) from the Shela (Rabbi Yeshayahu Horowitz, 1558-1630). The Mishna Berura explains that one is obligated to honor his Rav Mubhak (primary Rabbi) even more so than his parent, and thus just as it is customary to fast on a parent's Yartzheit, it is appropriate to fast on the Yartzheit of one's Rabbi, as well. Moshe Rabbenu is, without question, the Rav Mubhak of the entire Jewish people, and it is therefore appropriate to observe a fast on his Yartzheit, 7 Adar. It goes without saying that merely refraining from food and drink is not as important as praying and studying Torah, which are the primary means of Teshuba. Therefore, it is proper on 7 Adar for communities to assemble for Torah classes in observance of this special day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to his Tikkun (service) for 7 Adar, writes that it is also customary to light candles in memory of Moshe Rabbenu on this day. There is a special custom for the Hevra Kadisha (benevolent society) of every community to observe 7 Adar together as a Ta'anit Sibur (communal fast day). They recite Selihot, wear Tefillin at Minha, and conduct the standard Ta'anit Sibur prayer service. Then, after the fast, they have a meal together. The Hevra Kadisha members observe this fast as atonement in case they were neglectful in their sacred duty to give proper respect to the deceased. The Yartzheit of Moshe Rabbenu was chosen as the appropriate occasion for this observance because his burial site remains unknown ("Ve'lo Yada Ish Et Keburato" – Debarim 34:6). Although the fast of 7 Adar is mentioned in the Shulhan Aruch, it is nevertheless preferable to declare a formal acceptance of the fast the previous day, just as is done before a voluntary private fast. If one makes a formal acceptance the day before the fast, he can then add the paragraph of "Anenu" in the Amida on the fast day. The acceptance should be declared on the afternoon of the day before the fast, at the end of the Amida of Minha, just before "Oseh Shalom." The Mishna Berura (562:27) writes that this should preferably be done at Minha Ketana – meaning, during Minha recited in the late afternoon, as opposed to early Minha (Minha Gedola). Certainly, the acceptance should not be made before Minha, and if it is made before Minha, it is ineffective. The proper text of the acceptance, as printed in many Siddurim, based upon the Hid"a (Rav Haim Yosef David Azulai, 1724-1807) in his work Moreh Be'esba (3:186), is, "Hareni Mekabel Alai Ta'anit Yahid Me'alot Ha'shahar Ad Set Ha'kochavim" – "I hereby accept upon myself a private fast from daybreak until nightfall." It is important that one accept the fast of 7 Adar as a private fast (Ta'anit Yahid), and not a communal fast (Ta'anit Sibur). The acceptance is valid even if it was made silently, in one's mind (Shulhan Aruch, Orah Haim 562:6). One should not add the words "Beli Neder" or "Beli Kabala," because he indeed intends to formally accept the fast upon himself. However, one may add a stipulation that he accepts the fast only on condition that he has the physical strength to observe the fast, and that if he feels unable to complete the fast, he will recite the chapter of Tehillim "Mizmor Le'David Hashem Ro'i" and will then be allowed to eat. If one did not make the acceptance during Minha, he may still accept the fast until sundown, and even after sundown, during the period of Ben Ha'shemashot. If one knows that observing a fast will adversely affect the quality of his prayers, or hamper his ability to study Torah properly, then it is preferable not to fast so that he could pray and study to the best of his ability. Similarly, it is improper to fast if this would cause one to feel arrogant and superior to other people. Humility and proper study and prayer are for more valuable than fifty fast days. Therefore, if observing this fast will have an adverse effect on these or other areas of Torah observance, it is far preferable not to observe the fast. Certainly, though, 7 Adar is a very significant day that should be commemorated as such in all communities.

Welcome to Perek Shira. Today is the song of the Nachash/ snake The Nachash says, Somech Hashem l'chol hanoflim. God helps stand up those that fall, Zokef l'chol Hak'fufim/ He makes stand upright all those that are bent over. What does this have to do with the snake? It depends how you look at it. Either the snake is singing about himself, or he's sending the message to others. Let's look at the snake . The snake was upright, but he ended up not only bent over, but completely lat on the floor after his legs were taken away. So he's the one that fell down. Although he fell down, he accepts upon himself the judgment. The Beit Elohim says that the snake accepted that sinned, and that was what was supposed to happen. So even though, Somech Hashem l'chol hanoflim/God lifts up all those that fall down, and Hashem is Middat HaRachamim , the snake says, Somehow I was not included I that. I am not getting up.I'm not being fixed. I accept that I did something wrong. The Chida adds that, Somech Hashem l'chol hanoflim is Rasheh Tevot סילה Silah, which is a pasuk in Eicha 125. Silah l'chol abirai Hashem / Hashem has trampled all my heroes, referring to the destruction of the Bet HaMikdash. So even though we're down on the floor after the Churban, Somech Hashem l'chol hanoflim, all those people that fell ( referring to the Jewish people) will get up. He quotes the sefer Lechem Teruma, that the word נחש Nachash is made of three letters, Nun , Chet , Shin . The נ Nun, has the numeric value of 50, which can be broken into 40 and 10, a מ and a י . If we take the Nun of Nachash and turn it into a מ and a י , we're left with מנחש which, when re-scrambled, spell משיח Mashiach; So even though the Jewish people fell down on the floor, the Nachash is telling us, I might not be fixed, but everyone else will be fixed. Somech Hashem l'chol hanoflim. So the force of the Nachash, that brought everybody down, will be turned into Mashiach. So eventually we will all get up. The Gemara in Berachot asks the question, Why is there no נ in Ashre? Because it hints to the falling of the Jewish people, as the pasuk says, נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״. Naflah/they fell down and they will not get up again. That's sounds like a horrible pasuk, that Jewish people fall down and never get up. But the Rabbis of the West said, Hashem picked us up, David Hamelech picked us up. Somech Hashem l'chol hanoflim. So even though the pasuk says naflah they fall down, and they won't get up anymore, you can read the pasuk differently to reflect that Dsvid Hamelech picked them up: נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל״ If you fell and you can't fall anymore, Now you're going to get up. So this is the message of the snake - In the end you will all get up. I might be left behind. I'm testifying that I'm the exception to the rule. Everyone else will get up. Whoever fell down will stand up again. The sefer Misaprim Tehilot L'Hashem tells a different lesson- that even though the Gemara in Barachot 10a tells us that all creatures will be fixed in the future except for the snake, he still continues to hope. He says, If there's hope for everybody, maybe there's hope for me too. This is hard to understand, as the snake is really no good, so we're not going to learn lessons from him. Albeit, this Sefer goes on to say that the Nachash was cursed with two things: 1-He was standing straight and he's flat on the floor. 2-He's going to eat from the dust, וְנָחָ֖שׁ עָפָ֣ר לַחְמ֑וֹ (Yeshayah 65,25 with a commentary from the Bereshit Rabbah 20,5) which refers to the future. So he had two curses and he says, because the snake was hopeful even though he was cursed and there was no hope, Hashem cut the Gezera in half. In the future, he's still going to eat the dust of the earth, but he will be able to stand up. His legs will come back. He says, that's why the Gemara, in Berachot 12b, when describing how to bow gor Modim , says to go down like a stick, straight, and to get up like a snake, where your head goes up first in a serpentine way. Why the do Rabbis choose this example-to stand up like a Nachash? To teach us that even the snake, in the end, will stand up. We can suggests an explanation for these two punishments of the snake: The snake did two things wrong. The Torat Chayim says that in the Gemara in Berachot , where talks about bowing says that one that does not bow by Modim will be punished that after he is buried his spinal cord will turn into a snake. The Torat Chaim says things because the snake did not bow and that's why it ended up going down on the floor and losing his legs What does it mean that he didn't bow ? He didn't have Hakarat HaTov. He didn't appreciate and see Hashem's Hashkacha. He was a kofer . He denied Hashem's Hashkacha. That's one aspect of the snake.. The other aspect of the snake is that he spoke Lashon Hara and that is why he has put dirt in his mouth so he spoke negatively and he had an improper Hashkafa, so to say, in the belief of God's supervision in the world. And since the sin of Lashon Hara has no Tikkun and can never be fixed, it could be why that punishment remained. But the lack of Hakarat HaTov, the lack of thank yous and lack of understanding Hashem's Hashkacha is somehow easier to fix. So perhaps half of the sin was forgiven, whatever that means. I am just trying to understand this concept brought down the Sefer Misaprim Tehilot Hashem . Regardless, what does it tell us? The snake is telling us, As low as you drop and as far as you go, if I have hope, you have hope. Pick yourself up, fix yourself, and eventually the sin of the Nachash will eventually become the times of the Mashiach.

In this powerful episode, we explore the concept of Tikkun, the soul's correction, and how your biggest struggles are actually your greatest opportunities for transformation.

1 section- discussion about lifting permitted item (foods) and also moving muktzeh (straw), determination of kli regarding needle for Shabbat and tumah, straightening limbs of baby after birth as issue of "tikkun"

In the penultimate episode of our Christian Zionism series, rabbi Brant Rosen discusses his journey out of Jewish Zionism and his thoughts about the war in Gaza. For the rest of the conversation rabbi Rosen discusses Christian Zionism and the harms that he, as a Jewish person and a rabbi, sees in this sort of problematic and harmful Christian support for Jews and Israel. For Patreon supporters, Daniel and rabbi Brant discuss antisemitism and how it has been weaponized to silence and vilify any critique of the actions of the state of Israel at the expense of Palestinians suffering under occupation. To access this extended conversation and others, consider ⁠supporting us on Patreon⁠. Rabbi Brant is a reconstructionist Jew and the rabbi of Tzedek Chicago synagogue in Chicago. He is a vocal activist for justice and human rights, particularly in Israel/Palestine. After publicly wrestling with his relationship to Israel and openly questioning his lifelong Zionism, he eventually became a prominent Jewish presence in the Palestine solidarity movement and co-founded the Jewish Voice for Peace Rabbinical Council. He has also written numerous essays on antisemitism, Zionism and “reclaiming Judaism from Zionism”, as well as a number of poems about Gaza and the situation in Palestine/Israel. Rabbi Brant Rosen's writings have appeared in many journals and publications, including Newsweek, the Chicago Tribune, the Jewish Forward, Tikkun and Truthout. He is also the author of the popular Jewish social justice blog, Shalom Rav; his curated collection of blog posts and reader comments, Wrestling in the Daylight: A Rabbi's Path to Palestinian Solidarity was published by Just World Books in 2012 (updated in 2017).  Rabbi Brant has contributed essays to a number of anthologies including "Zionism and the Quest for Peace in the Holy Land," "On Antisemitism: Solidarity and the Struggle for Justice," and "Reclaiming Judaism from Zionism: Stories of Personal Transformation." He is also a prolific poet and liturgist whose prayers and poems can be found on his blog Yedid Nefesh. In 2018, Tzedek Chicago published his chapbook of prayers, "Songs After the Revolution: New Jewish Liturgy." If you enjoy our podcast, please consider becoming a Patreon monthly supporter at: https://www.patreon.com/AcrosstheDivide  Follow Across the Divide on ⁠⁠YouTube⁠⁠ and ⁠Instagram⁠ ⁠⁠⁠‪@AcrosstheDividePodcast‬⁠⁠⁠ Poems read in the episode: El Male Rachamim for Gaza For Gaza: Psalm 126

Rabbi Feiner shiurim

Dr Stephen Zunes Senate Foreign Relations Committee Chair Offers Window Into Corruption Underlying U.S. Foreign Policy3 days agoDr. Stephen Zunes is a Professor of Politics and International Studies at the University of San Francisco, where he served as founding director of the program in Middle Eastern Studies. Recognized as one the country's leading scholars of U.S. Middle East policy and of strategic nonviolent action, Professor Zunes has served as a senior policy analyst for Foreign Policy in Focus project of the Institute for Policy Studies, an associate editor of Peace Review, and a contributing editor of Tikkun until June 2024. Dr. Zunes served May-June as 2024 Torgny Segerstedt Visiting Research Professor at the University of Gothenburg, Sweden.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

Tikkunei Zohar #276 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #277 | Tikkun 21 by Eliyahu Jian

התוכן גאולת אדהאמ"צ קשורה עם גאולה האמיתית והשלימה עפ"י פרש"י (במגילה) "דשם גאולה עלה"‏ – ‏דכל עניני גאולה שייכים זל"ז. ובדורנו ש"כלו כל הקצין" וכבר נגמרו בשלימות כל "מעשינו ועבודתינו" וכו' הנה מיד ממש באה הגאולה. וזהו הקשר עם מ"ש בסיום פ' ויצא שיעקב עומד מוכן לגאולה האמיתית והשלימה ולכן מיד לאח"ז נאמר בתחילת פ' וישלח "וישלח יעקב מלאכים לפניו אל עשו אחיו" כי "חשב שעשו נתברר כבר" וגם הוא מוכן לגאולה [ורצה להמשיך אורות דתהו (עשו) בכלים דתקון (יעקב), ע"ד המבואר שענין הגאולה הוא שמ"ה (תקון) גואל ב"ן (תהו) וכו'], אלא שאז לא נתקיימה מחשבתו בפועל, אבל היום, שכבר עברו מאז אלפי שנים של מעשינו ועבודתינו, דבר ברור שגם "עשו" מוכן לגאולה!‏שיחת יום ה' דפ' ויצא, אור לי' כסלו ה'תש"נ ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=11-12-2024 Synopsis The redemption of the Alter Rebbe is connected to the true and complete Redemption, as Rashi explains (in Masechta Megillah), because “it has the name redemption” – all aspects of redemption are interconnected. And in our generation, when “all the end times have passed” and all of “our deeds and our service” have already been completed, the Redemption is coming truly imminently. This is the connection to the end of Parashas Vayeitzei, where Yaakov is ready for the true and complete Redemption, which is it is immediately followed at the beginning of the next parashah with “Yaakov sending angels before him to Esav, his brother,” because “he thought that Esav had already been elevated” and that Esav, too, was ready for the Redemption. (Yaakov wanted to draw down the lights of Tohu (Esav) into the vessels of Tikkun (Yaakov), similar to how it is explained that the concept of Redemption is that Ma”h (Tikkun) redeems Ba”n (Tohu), etc.) Although it didn't come about in practice at that time, today, after thousands of years of our deeds and service, it is clear that even “Esav” is ready for the Redemption!Sichah of Thursday night, Parasha Vayeitzei, 10 Kislev 5750 For a transcript in English of the Sicha: https://thedailysicha.com/?date=11-12-2024 לזכות שלום הכהן בן פריידא שי' ליום ההולדת שלו י' כסלו - לשנת ברכה והצלחה, ואריכות ימים ושנים טובות*לע"נ מרת נעכא רבקה ע"ה בת ר' חיים הי"ד נפ' יו"ד כסליו ה'תשס"ד. תנצב"ה. נדבת בנה ר' יצחק יעקב שי' חאריטאן

Tikkunei Zohar #275 | Tikkun 21 by Eliyahu Jian

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Shabbos-39 Melachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Tikkunei Zohar #274 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #273 | Tikkun 21 by Eliyahu Jian

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Shabbos-39 Melachos. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

In this episode, we bring you a deep and reflective conversation from Theology Beer Camp focusing on the interlocking crises of democracy and religion in America. The panel took place on the Theology Nerd stage and was moderated by previous podcast guest, Aaron Stauffer from Wendland-Cook Program in Religion & Justice  at Vanderbilt University and features esteemed scholars Robert C. Jones, Diana Butler Bass, and Gary Dorrien. They explore various dimensions of liberal democracy, social democracy, and the historical and present impacts of religion and race on American politics. The discussion delves into personal histories, the influence of the black social gospel, and practical steps for communities and churches to combat current socio-political challenges, particularly emphasizing community organizing and educational initiatives. If you want to get info, updates, and access to pre-sale tickets for Theology Beer Camp 2025 you can signup here. For information on Wendland-Cook's Solidarity Circles, a program to build virtual peer-networks for faith leaders, organizers, clergy, and members of the community to build grassroots solidarity, head over here. Previous Podcast Conversations Theology for Action with Aaron Stauffer Theological Ethics & Liberal Protestantism with Gary Dorrien James Cone and the Emergence of Black Theology with Garry Dorrien Truth & Kindness in the Public Square with Diana Butler Bass (a bunch more are linked there) Aaron Stauffer is the Director of Online Learning and Associate Director of the Wendland-Cook Program at Vanderbilt University Divinity School. He earned his PhD in social ethics at Union Theological Seminary in the City of New York and has organized with the Industrial Areas Foundation in San Antonio, Texas and Religions for Peace. His work has appeared in Tikkun, Sojourners, The Other Journal, Political Theology, and CrossCurrents, as well as other scholarly and popular publications. Diana Butler Bass, Ph.D., is an award-winning author, popular speaker, inspiring preacher, and one of America's most trusted commentators on religion and contemporary spirituality. Gary Dorrien is Reinhold Niebuhr Professor of Social Ethics at Union Theological Seminary and Professor of Religion at Columbia University. He is also the author of Anglican Identities: Logos Idealism, Imperial Whiteness, Commonweal Ecumenism, Social Ethics in the Making: Interpreting an American Tradition, American Democratic Socialism and In a Post-Hegelian Spirit: Philosophical Theology as Idealistic Discontent. You won't want to miss his upcoming theological memoir Over from Union Road My Christian-Left-Intellectual Life. Robert P. Jones. Is the president and founder of Public Religion Research Institute (PRRI) and the author of three books best-selling books, The Hidden Roots of White Supremacy and the Path to a Shared American Future , White Too Long: The Legacy of White Supremacy in American Christianity, The End of White Christian America . _____________________ Join my Substack - Process This! Join our upcoming class - THE RISE OF BONHOEFFER, for a guided tour of Bonhoeffer's life and thought. Go with me to Berlin to spend a week in Bonhoeffer's House! Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Tikkunei Zohar #272 | Tikkun 1 by Eliyahu Jian

Tikkunei Zohar #270 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #271 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #269 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #267 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #268 | Tikkun 21 by Eliyahu Jian

Disentangling Judaism from the Violence of Occupation “The way to manifest your sacredness is to embody sacredness – to treat all life as sacred.”– Rabbi Cat Zavis In this live SAND Community Gathering (October 2024) Zaya and Maurizio Benazzo were in discussion with Rabbi Cat Zavis, a renowned Jewsish teacher, writer, and social justice activist. They discussed the misuse of Judaism to justify the brutal Israeli occupation of Palestinian territories. Drawing on deep Jewish ethical traditions of justice and compassion, Rabbi Zavis showed how the occupation fundamentally contradicts core Jewish values. We explored the rich history of Jewish opposition to occupation and highlight contemporary movements working to honor Judaism's ethical mandate, “Never Again” for anyone.Rabbi Cat Zavis is a passionate shaper of Jewish rituals and services that inspire and draw connections between the spiritual, personal, and political. She is a spiritual social justice activist, attorney, and visionary leader with over 20 years experience in empathic and people-centered leadership and collaboration. A sought after facilitator and trainer in nonviolent communication, prophetic empathy, collaboration, and conflict resolution, she has over 25 years experience working with and helping people understand our shared needs and how to challenge manifestations of othering and build beloved communities of belonging. While co-editor of Tikkun magazine, she wrote articles and helped shape the magazine; as Executive Director of the Network of Spiritual Progressives she has trained over 1000 people in Prophetic Empathy and Revolutionary Love. Support the mission of SAND and the production of this podcast by becoming a SAND Member. Resources Tikkun Beyt Tikkun Roots (1977 Miniseries) One Hundred Years War on Palestine by Rasheed Khalidi Jewish Voices for Peace SAND's Helpful Resources on Palestine Topics 00:00 – Introduction and Greetings 00:31 – Current Situation in Gaza 01:58 – Introducing Rabbi Cat Zavis 02:16 – Rabbi Cat Zavis' Background 05:17 – Personal Journey and Reflections 12:11 – Jewish Ethical Values and Israeli Occupation 15:58 – The Split in the Jewish Community 24:54 – Truth, Justice, and Peace in Judaism 27:07 – Pursuing Truth and Justice 28:01 – Condemnation of Israeli Actions 29:43 – Judaism vs. Zionism 30:47 – Anti-Zionist Jewish Thinkers 32:08 – Theological Perspectives on Zionism 34:33 – Solidarity and Liberation 40:59 – The Role of Fear and Trauma 45:21 – Call for International Intervention 47:34 – Practical Support for Palestinian Rights 49:33 – Spiritual Reflections and Blessings

Tikkunei Zohar #266 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #265 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #264 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #263 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #261 | Tikkun 21 by Eliyahu Jian

Tikkunei Zohar #262 | Tikkun 21 by Eliyahu Jian

En este programa hablamos del text de Isaias 62. Discutimos ideas judias relacionadas con este texto y toda la escritura.

Sexual desire, confusion and issues are all over our culture, media and personal lives. The goal of this show is to clarify these issues, clean up the confusion and help us live this area in alignment with truth and divine integrity.

Join us on a journey through the cosmic and mystical realms as we explore the profound connections between the Full Moon of Pisces, ancient wisdom from the Kybalion by Hermes Trismegistus, and the power of love that runs through the universe — or should we say, YOU-Niverse! Dive deep into the Kabbalistic calendar, unravel the mysteries of Yesod and Malchut, and discover how the Shabbat Fish completes its reincarnation cycle during this evolutionary phase. We'll also touch on themes of overcoming chaos, the Hebrew alphabet's esoteric meanings. Could quantum mechanics and superposition echo the teachings of past kabbalists? Plus, enjoy discussions on the major arcana and Tikkun (spiritual correction) that guide us through the cycles of evolution. This episode is designed to ignite your curiosity about the hidden connections between Kabbalah, the lunar and solar calendars, and the quantum nature of reality. Instagram: @rolling.rainbows108 TikTok: @rolling.rainbows108 Music by CuddleBasstard: https://www.youtube.com/watch?v=U_VMLrlDZyE

Please enjoy this special episode by our Elder, Paola Guzman entitled "Tikkun Olam" - Healing the World Around Us.

We all feel, at times, that life is an uphill battle, and this week invites us to explore the context of our struggles. Discover how Kabbalistic teachings define true victory, and how the language we use can affect our everyday victories. We'll examine the idea of inner battles and their impact on daily life, practical techniques for maintaining a positive mindset, and the role of Tikkun in overcoming obstacles. Even more importantly, this week's wisdom helps us better understand why challenges exist and how to view them as opportunities for growth rather than obstacles.Join us for the next episode of Weekly Energy Boost with @ElishevaBalas and Yehuda Ashkenazi @ashke72. Watch LIVE Mondays at 10 am PT / 1 pm ET on The Kabbalah Centre YouTube or catch the latest episode wherever you listen to podcasts.Join @eitanyardeni and @elishevabalas for a 10 week deep dive into the foundational teachings of Kabbalah, live on zoom: https://bit.ly/K1SEPT2024Find all of our Kabbalah 1 courses globally here: https://www.kabbalah.com/en/events/?category=kabbalah-1 Follow Yehuda Ashkenazi at @ashke72 for more meditations, sound healing connections and inspiration. Visit www.weeklyenergyboost.com to learn more about what we discuss each week.You can also help make Weekly Energy Boost possible by making a tax-deductible contribution atwww.weeklyenergyboost.com/donate-today.

For NSP 59 we spoke with Shane Burley about anti-fascism, green anarchism, voting, religion, Israel, and his recent book "Safety Through Solidarity" (co-authored with Ben Lorber) on combatting antisemitism. Shane Burley is the author of several books on the far-right and social movements, and has contributed to places such as NBC News, Jewish Currents, Al Jazeera, The Baffler, The Daily Beast, Haaretz, In These Times, Yes! Magazine, Tikkun, and The Oregon Historical Quarter. Links: https://burlesshanae.medium.com/ https://patreon.com/shaneburley https://www.penguinrandomhouse.com/books/741043/safety-through-solidarity-by-shane-burley/ 00:00:00 Introduction 00:05:50 Green Anarchy 00:09:31 Thinking Outside the Possible 00:14:38 What is Fascism? 00:24:44 Countering Fascism 00:30:36 Freedom of Speech 00:37:29 Countering Authoritarianism 00:43:23 Traditions 00:51:51 Fighting Antisemitism 01:04:09 Palestine 01:17:33 Intersectionality 01:25:52 Civic Inequality in Israel 01:37:17 Gaza 01:43:43 The Call to Action 01:49:38 Media Recommendations 01:53:08 Cappuccino 02:00:20 Outro Thanks for listening! Please like, comment, subscribe, and share! --- If you'd like to see more anarchist and anti-authoritarian interviews, please consider supporting this project financially by becoming a patron at https://www.patreon.com/nonserviammedia Follow Non Serviam Media Collective on: Mastodon https://kolektiva.social/@nonserviammedia Bluesky https://bsky.app/profile/nonserviammedia.bsky.social As well as Facebook, Instagram, Threads, and X/Twitter. Connect with Lucy Steigerwald via: https://mastodon.social/@LucyStag https://bsky.app/profile/lucystag.bsky.social https://x.com/LucyStag https://lucysteigerwald.substack.com/

Comprehensive coverage of the day's news with a focus on war and peace; social, environmental and economic justice. Human rights investigators called for arms embargo, peacekeeping force in Sudan over alleged human rights violations. A federal judge agreed to postpone Donald Trump's sentencing in his hush money case until after the November election. The 14-year-old suspect in a shooting that killed four people at a Georgia high school and his father will both remain in custody after back-to-back court hearings. Dozens gathered at UCSF rally to protest firing of staffer, alleging “racist repression” of anti-Israel voices. Berkeley Rabbi Michael Lerner, who founded Tikkun magazine and was an early Jewish advocate for peace and coexistence between Israelis and Palestinians, has died at 81. (Sudanese refugee camp in Chad, 16 May 2023 / Henry Wilkins, Voice of America) The post Human rights investigators called for arms embargo, peacekeeping force in Sudan – September 6, 2024 appeared first on KPFA.

In this episode, we are joined by social ethicist Dr. Aaron Stauffer to guide us through the intersection of theology and community organizing. Aaron, a coordinator for the Wendland-Cook Program in Religion & Justice and author of Listening to the Spirit, explores the intertwining of theology, activism, and justice. Discover how faith has historically inspired activism and can energize current movements. The dialogue delves into sacred values, community organizing, and the transformation of religious and political landscapes. Topics include bipartisan politics, military spending, foreign policy, and the role of unions like the UAW. Reflect on the impact of historical social movements, the military-industrial complex, and theological perspectives on democracy and class solidarity. Learn about upcoming events like Theology Beer Camp and the concept of Solidarity Circles to build supportive networks of change-makers. This episode is a compelling blend of faith, practical efforts for social change, and community values. Aaron Stauffer is the Director of Online Learning and Associate Director of the Wendland-Cook Program at Vanderbilt University Divinity School. He earned his PhD in social ethics at Union Theological Seminary in the City of New York and has organized with the Industrial Areas Foundation in San Antonio, Texas and Religions for Peace. His work has appeared in Tikkun, Sojourners, The Other Journal, Political Theology, and CrossCurrents, as well as other scholarly and popular publications. About Solidarity Circles Building Solidarity by Deep Transformation Faith leaders, clergy, & organizers today feel more isolated than ever. We are over-resourced and under-connected. We need spaces and networks to organize together. Solidarity Circles are built to meet this need. These are virtual peer-networks for faith leaders, organizers, clergy, and members of the community who realize that the solidarity economy is essential for the flourishing of life and our faith communities. Solidarity circles are one way the Wendland-Cook Program is seeking to revitalize and build the church and Christian theology in positive ways. We believe that this work is deeply connected to the mission and vocation of Christian churches. Broadly understood, the cooperative and solidarity economy are ways of addressing longstanding economic inequalities within our society, including white supremacy and gender and sex inequities. We're so excited about the work we can do together. INFO HERE Watch the conversation on YouTube _____________________ Join my Substack - Process This! Join our upcoming class - THE GOD OF THE BIBLE: An Absolutely Clear and Final Guide to Ultimate Mystery ;) Come to THEOLOGY BEER CAMP. Follow the podcast, drop a review, send feedback/questions or become a member of the HBC Community. Learn more about your ad choices. Visit megaphone.fm/adchoices

Dr Stephen Zunes Senate Foreign Relations Committee Chair Offers Window Into Corruption Underlying U.S. Foreign Policy3 days agoDr. Stephen Zunes is a Professor of Politics and International Studies at the University of San Francisco, where he served as founding director of the program in Middle Eastern Studies. Recognized as one the country's leading scholars of U.S. Middle East policy and of strategic nonviolent action, Professor Zunes has served as a senior policy analyst for Foreign Policy in Focus project of the Institute for Policy Studies, an associate editor of Peace Review, and a contributing editor of Tikkun until June 2024. Dr. Zunes served May-June as 2024 Torgny Segerstedt Visiting Research Professor at the University of Gothenburg, Sweden.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.