Podcasts about vidui

It is customary for men to immerse in the Mikveh on Ereb Yom Kippur. This is especially important for the Hazanim who will be leading the prayer services on Yom Kippur, so they can represent the congregation in a state of purity. The work of responsa Min Ha'shamayim (Rabbi Yaakov of Marvege, France, 13th century) mentions that if all Hazanim ensured to immerse in a Mikveh before leading the congregation in Tefila, this would hasten the arrival of Mashiah. No Beracha is recited over this immersion, as this practice is observed as a custom, and not as a strict Halachic requirement. If one is unable to immerse in a Mikveh on Ereb Yom Kippur, he can observe this custom by having 9 Kabin – or 12.5 liters – of water poured on him. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that somebody else should pour the water over the person. This quantity of water should be placed into buckets, and just before each bucket is emptied over the person, the next bucket should begin to be poured. The Ben Ish Hai also mentions another option, which is to wash a special Netilat Yadayim forty times with special Kavanot (intentions). Nowadays, when we have showers in the homes, it suffices to stand under the shower until 12.5 liters of waters falls over the body, if one is unable to immerse in a Mikveh. Strictly speaking, one is not required to remove Hasisot ("obstructions") from his body before this immersion, since, as mentioned, this practice is observed only as a custom, and not as an outright Halachic requirement. This is the ruling of Hacham Ovadia Yosef. Nevertheless, given the importance of entering Yom Kippur in a state of purity, it is proper to remove any rings or other objects from the body, and to cut one's fingernails, before immersing. Some have the custom of reciting Vidui (confession) while in the Mikveh. Of course, one must ensure not to utter God's Name in the Mikveh, but it is permissible to make the Vidui declaration without mentioning God's Name while in the Mikveh. The Kavanot that one should have while immersing in the Mikveh on Ereb Yom Kippur are the same as one should have before immersing on Ereb Rosh Hashanah. Namely, the first immersion serves to bring on general purity, and the second is to correct the negative trait of anger. (The Hebrew word "Ka'as" – "anger" –has the numerical value of 150, and when we add to that sum the word itself, we arrive at 151, which is the numerical value of the word "Mikveh.") The third time one immerses in the water, he should have in mind to "sweeten" the harsh judgments through the attribute of divine kindness, and the fourth immersion should be done for the purpose of removing the weekday "garments" from the soul. Finally, the fifth immersion serves to bring on the special spiritual light of Yom Kippur. Only married ladies that are pure can dip in mikveh Ereb Kippur. All others like single girls or ladies that are not pure should not dip ereb Kippur. This is from Ner Sion page 118. It is proper to immerse on Ereb Yom Kippur even if one had immersed on Ereb Rosh Hashanah and had not become Tameh (ritually impure) in the interim. One should wear fine garments on Yom Kippur. The Gemara (Shabbat 119) infers this requirement from the verse, "Li'kdosh Hashem Mechubad" ("[you should regard] the holy one of God with respect" – Yeshayahu 58:13). "Kedosh Hashem" refers to Yom Kippur, the day that is sacred before God, and we are enjoined to treat it with respect by wearing fine clothing. The Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1989) ruled that one should not wear on Yom Kippur a white garment with gold embroidery. White symbolizes purity of sin, and gold brings to mind the sin of the golden calf and thus represents sin. It is therefore inappropriate to wear them together. It is permissible to wear gold jewelry – such as rings and watches – on Yom Kippur. However, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that one should wear on Yom Kippur only jewelry that one normally wears during the week, but not special jewelry that is generally reserved for Shabbat. Even though no meals are eaten on Yom Kippur, one should place a nice, white tablecloth on his tables in preparation for Yom Kippur in honor of the Yom Tob, just as is normally done for Shabbat. The tablecloths should be left on the tables throughout Yom Kippur. The Ma'amar Mordechai writes that it is proper to adorn the tables in one's home for Yom Kippur by placing Torah books on them. This is mentioned by the Ben Ish Hai, as well, and Rav Haim Palachi (Turkey, 1788-1869) writes that this is a proper practice to observe. One should clean the home for Yom Kippur just as one does for Shabbat, because Yom Kippur is called "Shabbat Shabbaton" and should thus be treated with honor just like Shabbat.

In this Yom Kippur Prep Shiur, we explore the real in depth analysis of what Vidui , Charatah & Kabalah for the future are REALLY about in order to begin an amazing life of ever lasting change. Along the way I talk about meeting one of my hero's and what my son's stolen bike has to with Reb Shamshon Refael Hirsch. The King of Rohan, Gandolph the Gray and Oscar Schindler stop by as well! Enjoy!

The First Step in Tshuva: The Power of TefillahThis video continues the discussion on Torah Ayin Gimel and the principles of Tshuva (repentance). It emphasizes the various commonly understood steps of Tshuva, such as Vidui (confession), Aziv Esachet (forsaking sin), Kabbalah La'aseb (acceptance for the future), and Harata (regret). However, the main focus is on the notion that Tshuva begins even before these actions—with Tefillah (prayer). Through references to Rabbinic teachings and biblical texts, the script asserts that the real initial step in Tshuva is the desire to return to Hashem (God). It is stressed that expressing this desire and calling out to Hashem is crucial, as it sets the stage for the process of repentance. The lesson concludes that Tshuva, which includes elements like heartfelt prayer and the eagerness to change, aligns one with Hashem's will and opens the path to true repentance. Lastly, it delves into the profound concept of the fifty gates of Tshuva, describing how the final gate, representing complete repentance, is a cooperative effort between human initiative and divine assistance.Download our learning pamphlet here, our special English version here feel free to reach out to us by email or by WhatsApp. Subscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts.Chapters00:00 Introduction to Torah Ayin Gimel Teshuva00:37 The Essence of Teshuva: Beyond Actions02:16 The Metaphor of Shir Hashirim04:40 The Struggle and the Cry for Change07:52 The Power of Tefillah in Teshuva15:06 The 50 Gates of Teshuva19:31 The Supernatural Nature of Teshuva23:21 The 50th Gate of Tshuva25:16 The Concept of Divine Tshuva32:29 The Role of Bechira and Yediyah in Teshuva36:58 The Ultimate Level of Teshuva

Those who observe a fast on Ereb Rosh Hashanah should preferably refrain from meat and wine the night before Ereb Rosh Hashanah. The idea of a fast is that the body fat and fluids which one loses by abstaining from food and drink for a day are viewed as a sacrifice to G-d, and thus if one indulges in meat and wine before the fast, he will not have lost anything. This resembles the comment made by Rabbenu Abraham Ben Ha'Rambam, cited by Hacham Bension Abba Shaul (Israel, 1923-1998) in his Or Le'sion, condemning those who gluttonously indulge before the fast and spend the fast thinking about the food they will eat after the fast. As this is inappropriate, it is preferable that those who fast on Ereb Rosh Hashanah avoid meat and wine the night before. If one had accepted upon himself to fast on Ereb Rosh Hashanah, after he goes to sleep for the night he may not eat or drink, even if he wakes up before daybreak, unless he stipulated before going to sleep that he still intends to eat and drink. This is the view of Maran in the Shulhan Aruch. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, maintains that one may drink if he wakes up before daybreak even if he had not made a stipulation before going to sleep. It should be noted that for a private fast, such as the fast of Ereb Rosh Hashanah, it suffices to make this stipulation in one's mind; one does not have to verbalize his intention to eat and drink. The Zohar took a different view, and maintained that once one goes to sleep for the night, he may not eat or drink before praying Shaharit. One may, however, drink water, tea and coffee, even according to the Zohar, and even if he did not have this in mind when he went to sleep for the night. Other beverages, however, such as milk, wine and beer, are forbidden. In light of the Zohar's ruling, Hacham Bension Abba Shaul ruled that if one will be unable to fast unless he wakes up before daybreak to eat, it is preferable for him not to fast. Fasting on Rosh Hashanah is not strictly required, and one should not violate a ruling of the Zohar for the sake of observing this voluntary practice. Needless to say, if one wakes up early in the morning to drink before the fast, he must keep an eye on the clock to make sure he finishes drinking before the onset of the fast. One should make a special effort to arise early in the morning on Ereb Rosh Hashanah for the recitation of Selihot. Although "Yehi Shem" is recited in place of Vidui and Tahanunim during Shaharit on Ereb Rosh Hashanah, nevertheless, Vidui is recited during Selihot that morning, even if the Selihot recitation extends past sunrise (Mishna Berura).

Parshat Ki Tavo: Vidui Maaser Bzman Hazeh

Shiur given by Rabbi Bezalel Rudinsky on Inyanei Teshuva. Shiur given in Kahal Ahavas Yitzchok, Monsey NY.

Shiur by Rabbi Daniel Stein Likkutei Moharan 4 - Vidui Before a Tzaddik

'Bechia - Crying - Crying by Vidui'

On rare occasions, the fast of Asara Be'Tebet falls on Friday. Normally, there is a special Misva to taste the foods one prepares for Shabbat to ensure that they taste flavorful and will be enjoyed on Shabbat. The Rabbis teach that the value of this practice is alluded to in our Shabbat prayer service, where we recite, "To'ameha Hayim Zachu" – "those who taste it [Shabbat] have earned life," indicating that those who taste the Shabbat food when preparing it is rewarded with long life. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (Parashat Lech-Lecha, Shena Sheniya, 7) that when Asara Be'Tebet falls on Friday, one should observe this practice by tasting the Shabbat foods in one's mouth and then expectorating them, without swallowing them. As putting food in one's mouth without swallowing is allowed on fast days, this is the way one can observe this Halacha when Friday is a fast day. When Asara Be'Tebet falls on Friday, Vidui is not recited after Minha as it is on ordinary fast days. Rather, the congregation proceeds from the repetition of the Amida to "Yehi Hashem" and then to "Hashem Malach," like on a normal Ereb Shabbat. If one prays at home on Friday night when Asara Be'Tebet falls on Friday, or if a congregation prays early, they must ensure not to eat until Set Ha'kochavim (nightfall). Normally, a Minyan that is held at the usual time will finish the Friday night service after Set Ha'kochavim. But if not, one must remember not to recite Kiddush and eat until after Set Ha'kochavim. Additionally, every Ereb Shabbat, it is proper to verbally declare before sundown that one accepts "Tosefet Shabbat" – some extra time that he adds onto Shabbat. One must make an effort to remember do this also when Asara Be'Tebet falls on Ereb Shabbat, and thus Minha is longer and might end very close to sunset. Summary: When Asara Be'Tebet falls on Friday, one should taste the Shabbat foods when preparing them without swallowing. Meaning, one should taste the food in his mouth and then expectorate, such that the food is not swallowed. Vidui is not recited after Minha on this day, as it is on ordinary fast days. One must ensure not to recite Kiddush and begin eating until after sundown.

The Torah in Parashat Ki-Tabo (Debarim 26:12-15) commands one to make a verbal declaration after “the third year,” avowing his compliance with his various tithing obligations. Each year, a farmer must give a portion of his produce – Teruma – to a Kohen, as well as one-tenth – Ma'aser Rishon – to a Levi. In addition, on the first, second, fourth and fifth years of the seven-year Shemita cycle, he must take another tenth – Ma'aser Sheni – to Jerusalem and eat it there. On the third and sixth years, this tithe is substituted with Ma'aser Ani – a tithe for the poor. (During the Shemita year, all the produce is declared ownerless, and thus no tithing obligations apply.) The Torah here commands that after each year of Ma'aser Ani – meaning, after the third and sixth years – one must make a proclamation avowing his having satisfied these requirements. This verbal proclamation is commonly known as “Vidui Ma'aser” – “the tithing confession.” Normally, the term “Vidui” (“confession”) refers to the confession of sin; in this instance, it denotes avowing having done the right thing. In explaining the reason behind this Misva, the Sefer Ha'hinuch writes that what distinguishes the human being from all other creatures is the faculty of speech. Even animals have some degree of intelligence, but none of them have the power of verbal communication. For this reason, the Sefer Ha'hinuch observes, many people are especially careful about how they speak, even more careful than they are about how they act. Keenly aware of the special importance of this defining human characteristic, they exercise particular caution in regard to their speech. Therefore, the Torah commanded a farmer to verbally affirm his meeting his Terumot and Ma'aserot obligations, as this will ensure his compliance with these laws. The Sefer Ha'hinuch writes that giving Terumot and Ma'aserot is an especially important responsibility, as these donations support those who serve Hashem in the Bet Ha'mikdash. Thus, in order to help enforce these obligations, the Torah requires farmers to make the Vidui Ma'aser proclamation. One who knows he will have to verbally affirm compliance with these requirements will likely comply with them, in order not to compromise his speech through a false declaration. The Misva of Vidui Ma'aser thus helps ensure that one meets his obligations. One must declare Vidui Ma'aser specifically during the day. It is done in the Bet Ha'mikdash, as the Torah commands making this declaration “Lifneh Hashem Elokecha” – “before Hashem your G-d” (26:13). Nevertheless, the Rambam rules that one who declared Vidui Ma'aser somewhere else, outside the Bet Ha'mikdash, has fulfilled his obligation. As mentioned, one must declare Vidui Ma'aser after the third and sixth years of the seven-year Shemita cycle. Specifically, it is done on the final day of Pesach the following year, meaning, in the fourth year, and in the Shemita year. This Misva is binding only upon men, and only during the times of the Bet Ha'mikdash. The Aderet (Rav Eliyahu David Rabinowitz-Teomim, 1843-1905), who served as the Chief Rabbi of Jerusalem, maintained that the Vidui Ma'aser proclamation should be made even nowadays, when there is no Bet Ha'mikdash. This position was disputed by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953).

The understanding of Mode in Kenas, Vidui, and the Hodaah of Chanukah. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/ajst4l0fvyxmyh4uo0rf.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

B”H Parshat Haazinu and Yom Kippur Torah thoughts of the week…Positive Vidui Click HERE to Support My Work! Music and theme song written & performed by the super talented Yaakov Wasilewicz. Produced by Eitan Katz To hear the full song you can visit this link Click here to visit my YouTube Channel, with more meaningful content. Support Torah Thoughts by contributing to their tip jar: https://tips.pinecast.com/jar/torah-thoughts

Length: 16 minutes 9 secondsSynopsis: This morning I read a passage in Meditations which answered a question I've had about the formulation of vidui (confession) for many years. This answer is similar to answer I happened to reread from the Rav (Rabbi Joseph B. Soloveitchik) this morning. In this episode I compare and contrast these two answers, which complement each other quite nicely. Sources- Marcus Aurelius, Meditations 10:30)- Rambam: Mishneh Torah, Sefer ha'Mada, Hilchos Teshuvah 1:1-2- Machzor Mesorat Harav l'Yom Kippur: with commentary adapted from the teachings of Rabbi Joseph B. Soloveitchik, p.111-----The Torah Content for the month of Elul has been sponsored anonymously in loving memory of Henya bas Tzirel - a mother who cared deeply about her children's engagement with Judaism.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/Patreon: patreon.com/rabbischneeweissYouTube: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharelSupport the show

Vidui maaser - boasting or confession | פרק יא מעשר שני הלכה א | Rabbi Moshe B. Perlstein

This episode brings you along for a profoundly personal tale from my Yeshiva days, an account of youthful misjudgment, eventual confrontation, and a profound learning curve. It's a journey into a dangerous spiritual concept, a path I unknowingly treaded. Drawing from the wisdom of Rav Nosson Stein and the power of 'Vidui' or confession, we break down our defenses, paving the way toward a more honest existence.Get ready to delve deeper into the art of self-examination, the process of tearing down the walls we often build around us. We uncover the healing power of confession, the path to repent and reconnect with Hashem truly. The episode concludes with the exploration of 'Vidui,' a unique form of admission, and how it can restore our relationship with the divine. This episode is about personal growth, spiritual healing, and the journey toward true repentance, an attack that promises to leave you with a fresh perspective on life, honesty, and spirituality.Support the show-------------------TMC Tutoring: A Personalized Zoom chavrusa session and tailored study plan for scholars seeking a unique approach to Torah study. Our goal is to facilitate spiritual growth through Torah study by providing customized programs that cater to your interests and learning capabilities. Experience motivation, meaningful progress, and convenience with our virtual Zoom sessions. Book a session today! ------------------Check out our other Torah Podcasts and content! Follow our Apple Podcast Channel! TMC Torah Podcast Network SUBSCRIBE to The Motivation Congregation Podcast for daily motivational mussar! Listen on Spotify or the new Jewish music and Podcast streaming platform 24six! Find all Torah talks and listen to featured episodes on our new website themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com#parsha #shortdvartorah #thetorahpodcast #motivationalmussar...

The meaning of Hoda'ah and Vidui, Chametz and Matzah by Todah, and the Maharal's explanation of our Gemarah. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah pdf/aydhsjnutryfhfwyhkz6.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Practical Mitzvah #33

The Gemara says in Masechet Eruvin , האי עלמא כהילולא דמי, חטף לאכול חטף ואשתה – this world is like a wedding banquet, grab and eat, grab and drink. Just like at a wedding, there is an abundance of food and drink for all to take as much as they want, so too this world is filled with mitzvah opportunities and everyone can grab as much as they want. Every second in this world is so valuable. With one moment of good deeds, a person could acquire eternity. A rabbi named Avraham Wallis told that about ten years ago he was trying to get to get home to Meah Shearim from Neve Yaakov where he taught in a yeshiva, and while he was waiting by the bus stop, a man by the name of Yosef pulled over in a big van and offered him a ride. Yosef was so happy to be able to take him wherever he needed to go. While they were driving, Yosef was actually looking for more people to give a ride to. Each person he picked up, he was so excited to help, and Rabbi Wallis was so impressed, he couldn't help but ask Yosef how he was so enthusiastic about giving people rides. Yosef then told him the story behind his attitude. He said, one day he noticed an older man sleeping on a bench and felt bad for him. He brought this man to his home, let him shower and gave him a meal. He spoke to the man and saw he was totally normal but just fell on hard times. He allowed the man to stay in an apartment that he owned right next door to him and took care of him like he would a family member. A year later, this older man got sick and, while he was in the hospital, he knew his end was near. He told Yosef he wished he could pay him back for his kindness but he didn't have any money. Yosef told him the biggest favor that he could do for him is that when he goes up to Shamayim , to come back and tell him exactly how the judgment works there. The elderly man shook Yosef's hands and said he would. A few months passed since the man's death and Yosef was losing hope of him fulfilling his word. Then, one night, he appeared to Yosef in a dream and said it was very difficult for him to be allowed to come but, in the end, he was allowed because he gave his word. He also said he couldn't reveal that much but because Yosef did such a great chesed for him, he was able to tell him something about the mitzvah of chesed . He said, “When it comes to other mitzvot like learning Torah or keeping Shabbat, if a person has ulterior motives in fulfilling them, including the honor that it brings him, that detracts from their full rewards. However, when it comes to the mitzvah of gemilut chasadim , even if a person has ulterior motives, he always gets full reward for the chesed he does.” Yosef then told Rabbi Wallis, when he heard that, he decided to dedicate at least one hour a day to doing chesed for others, including driving people where they need to go. Another man from Israel related that when his father was on his deathbed in the hospital, and all of his loved ones came to say good-bye, they began singing some songs that their father loved to cheer him up. Everyone in the room was noticeably moved by the songs. Suddenly, a man from the neighboring room walked in and said his mother was in her final moments. She hadn't been religious for most of her life, but hearing those songs just brought back memories of her youth and she wanted to make teshuva . So a couple of people went in and said Vidui with her and she died a baalat teshuva . From the mitzvah of visiting the sick, these people brought back a Jew in her final moments of life. We have no idea about how far reaching each one of our deeds can go. It is up to us to grab as many as we can.

Phew - all those serious days are behind us! Or are they?

It is customary for men to immerse in the Mikveh on Ereb Yom Kippur. This is especially important for the Hazanim who will be leading the prayer services on Yom Kippur, so they can represent the congregation in a state of purity. The work of responsa Min Ha'shamayim (Rabbi Yaakov of Marvege, France, 13th century) mentions that if all Hazanim ensured to immerse in a Mikveh before leading the congregation in Tefila, this would hasten the arrival of Mashiah.No Beracha is recited over this immersion, as this practice is observed as a custom, and not as a strict Halachic requirement.If one is unable to immerse in a Mikveh on Ereb Yom Kippur, he can observe this custom by having 9 Kabin – or 12.5 liters – of water poured on him. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that somebody else should pour the water over the person. This quantity of water should be placed into buckets, and just before each bucket is emptied over the person, the next bucket should begin to be poured. The Ben Ish Hai also mentions another option, which is to wash a special Netilat Yadayim forty times with special Kavanot (intentions). Nowadays, when we have showers in the homes, it suffices to stand under the shower until 12.5 liters of waters falls over the body, if one is unable to immerse in a Mikveh. Strictly speaking, one is not required to remove Hasisot ("obstructions") from his body before this immersion, since, as mentioned, this practice is observed only as a custom, and not as an outright Halachic requirement. This is the ruling of Hacham Ovadia Yosef. Nevertheless, given the importance of entering Yom Kippur in a state of purity, it is proper to remove any rings or other objects from the body, and to cut one's fingernails, before immersing.Some have the custom of reciting Vidui (confession) while in the Mikveh. Of course, one must ensure not to utter God's Name in the Mikveh, but it is permissible to make the Vidui declaration without mentioning God's Name while in the Mikveh.The Kavanot that one should have while immersing in the Mikveh on Ereb Yom Kippur are the same as one should have before immersing on Ereb Rosh Hashanah. Namely, the first immersion serves to bring on general purity, and the second is to correct the negative trait of anger. (The Hebrew word "Ka'as" – "anger" –has the numerical value of 150, and when we add to that sum the word itself, we arrive at 151, which is the numerical value of the word "Mikveh.") The third time one immerses in the water, he should have in mind to "sweeten" the harsh judgments through the attribute of divine kindness, and the fourth immersion should be done for the purpose of removing the weekday "garments" from the soul. Finally, the fifth immersion serves to bring on the special spiritual light of Yom Kippur.Only married ladies that are pure can dip in milveh Ereb kippur. All others like single girls or ladies that are not pure should not dip ereb Kippur. This is from Ner Sion page 118. It is proper to immerse on Ereb Yom Kippur even if one had immersed on Ereb Rosh Hashanah and had not become Tameh (ritually impure) in the interim.One should wear fine garments on Yom Kippur. The Gemara (Shabbat 119) infers this requirement from the verse, "Li'kdosh Hashem Mechubad" ("[you should regard] the holy one of God with respect" – Yeshayahu 58:13). "Kedosh Hashem" refers to Yom Kippur, the day that is sacred before God, and we are enjoined to treat it with respect by wearing fine clothing. The Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1989) ruled that one should not wear on Yom Kippur a white garment with gold embroidery. White symbolizes purity of sin, and gold brings to mind the sin of the golden calf and thus represents sin. It is therefore inappropriate to wear them together. It is permissible to wear gold jewelry – such as rings and watches – on Yom Kippur. However, the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that one should wear on Yom Kippur only jewelry that one normally wears during the week, but not special jewelry that is generally reserved for Shabbat.Even though no meals are eaten on Yom Kippur, one should place a nice, white tablecloth on his tables in preparation for Yom Kippur in honor of the Yom Tob, just as is normally done for Shabbat. The tablecloths should be left on the tables throughout Yom Kippur. The Ma'amar Mordechai writes that it is proper to adorn the tables in one's home for Yom Kippur by placing Torah books on them. This is mentioned by the Ben Ish Hai, as well, and Rav Haim Palachi (Turkey, 1788-1869) writes that this is a proper practice to observe.One should clean the home for Yom Kippur just as one does for Shabbat, because Yom Kippur is called "Shabbat Shabbaton" and should thus be treated with honor just like Shabbat.

Yom Kippur 5783

Very nice you are doing teshuvah for YOUR aviros - but is that enough??

This afternoon (9/22/22), in our Rambam Bekius mini-shiur, we refined yesterday's approach and attempted to explain what is added by the pasuk in Mishlei. We didn't manage to develop a complete approach, but we did come up with a few insights.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה ב:גרלב"ג - משלי כח:יג-----This week's Torah learning has been sponsored anonymously, and is dedicated to Yehudit Malka bat Ronit Elisheva, in the zechus that Hashem may help her find what she's looking for.   -----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

This afternoon (9/21/22), in our Rambam Bekius mini-shiur, we reviewed yesterday's two approaches, refined them, and attempted to unify them. We then raised two more questions: one about the other way of learning the Gemara about tovel v'sheretz b'yado, and another about the pasuk in Mishlei. We'll attempt to answer these questions tomorrow, which will be our last Rambam Bekius shiur before the Aseres Ymei Teshuvah commence.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה ב:גרמב"ם - משנה תורה: ספר נשים, הלכות אישות ח:המיוחס לרש"י - תלמוד בבלי תענית דף טז עמוד אמשלי כח:יג-----This week's Torah learning has been sponsored anonymously, and is dedicated to Yehudit Malka bat Ronit Elisheva, in the zechus that Hashem may help her find what she's looking for.   -----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

This afternoon (9/20/22), in our Rambam Bekius mini-shiur, we began by reviewing the five questions we raised yesterday, then started two approaches to answering them: one based on a sound methodological principle in the Mishneh Torah, and the other based on the Rambam's explanation of vidui in the Moreh ha'Nevuchim, combined with an excerpt from The Kuntress.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה א:אב; ב:גרמב"ם - מורה הנבוכים ג:לוסברות במשנה תורה להרמב"ם, תשובה ווידוי-----This week's Torah learning has been sponsored anonymously, and is dedicated to Yehudit Malka bat Ronit Elisheva, in the zechus that Hashem may help her find what she's looking for.   -----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

This afternoon (9/19/22), in our Rambam Bekius mini-shiur, we moved on to the next halacha in the Rambam which posed several difficulties. We learned through the facts and set up all the questions, and we'll attempt to answer them tomorrow.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה ב:גרמב"ם - משנה תורה: ספר טהרה, הלכות מקוות יא:יב-----This week's Torah learning has been sponsored anonymously, and is dedicated to Yehudit Malka bat Ronit Elisheva, in the zechus that Hashem may help her find what she's looking for.   -----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Vidui maaser an odd confession

Did You Know...? Welcome to our mini series here on The Torah Podcast! Each week along with our traditional episodes, we will also publish a quick tidbit on Halacha (Jewish Law) and the law's sources. Enjoy! This week is dedicated in memory of Harold Pasternak, Hershel ben Dovid. His neshama should have an Aliyah. Enjoyed this episode of The Torah Podcast? Connect with Rabbi Ephraim Nisenbaum at: www.clevelandjlc.com Remember to share this show with your family and friends. Help us spread quality Jewish education. Thinking about starting your own podcast? www.maverickpodcasting.com

This afternoon (9/8/22), in our Rambam Bekius mini-shiur, we began by reviewing what we covered yesterday, then finished reading the Yad Peshutah's heuristic principles for understanding the Rambam's mitzvah formulations in the Sefer ha'Mitzvos and the Minyan ha'Mitzvos. REALLY useful stuff! It makes me want to go back and review everything we did in the first year of Rambam Bekius shiur.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה כותרת, א:ארמב"ם - משנה תורה: הקדמה, מנין המצות, עשה עגרמב"ם - ספר המצוות, עשה עגיד פשוטה - כותרת להלכות תשובה-----The Torah content for the first two weeks of yeshiva has been sponsored anonymously. May Hashem send a refuah shleimah to Moshe Gavriel Ben Malka.-----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

This afternoon (9/7/22), in our inaugural Rambam Bekius mini-shiur, we reviewed the Rambam's four formulations of the mitzvah of teshuvah and vidui, noting their similarities and difference. Then we found a HUGE methodological principal, as revealed by Rav Nachum Rabinovitch in his Yad Peshutah commentary, which not only helped us with our question here, but might answer dozens of other questions we've had over the years on the discrepancies in the Rambam's formulations of different mitzvos. We didn't quite finish this insight today, and will plan on revisiting it tomorrow.-----מקורות:רמב"ם - משנה תורה: ספר המדע, הלכות תשובה כותרת, א:ארמב"ם - משנה תורה: הקדמה, מנין המצות, עשה עגרמב"ם - ספר המצוות, עשה עגיד פשוטה - כותרת להלכות תשובה-----The Torah content for the first two weeks of yeshiva has been sponsored by Avital H. May Hashem send a refuah shleimah to Moshe Gavriel Ben Malka.-----Please feel free to leave your questions, insights, and feedback in the comments!-----The Torah content for the first two weeks of yeshiva has been sponsored by Avital H. May Hashem send a refuah shleimah to Moshe Gavriel Ben Malka.-----Please feel free to leave your questions, insights, and feedback in the comments!-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Patreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.htmlAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

We have been talking about humility this past week, and the need to not take credit for our deeds. One of the sources for humility is in this week's Parasha (chapter 17) where we tell the king to become a haughty above his brethren . לבלתי רום לבבו מאחיו The Ramban says this is a source for the sin of arrogance, in that if we're telling the king (who, so to say, has a right to be arrogant because he's the leader) not to be arrogant, surely other people should not be arrogant. He goes on to say that Only God deserves greatness and uplifting , and only He should be praised. Rabbenu Yonah, in Shaar Teshuva (third gate, letter 34) also brings this pasuk down and says that it's a warning To remove the trait of arrogance. And someone who's great should not be arrogant with someone that's smaller, even the king . He says this is from the worst of traits. As it says, Ga'avah/arrogance is abomination of God. He goes on to say that what we should be proud of is only, as we said this week, serving God, fearing God, relying on God, loving Him and cleaving to Him. Those are the things we can be proud of. As the pasuk says, “ This is what man should be proud of- knowing Me.” In his list of Knowledge of God, serving God, fearing God, loving God, cleaving to God and relying on Him are all included. Those are the fundamentals of our religion to be proud of. Otherwise, in all other areas of wealth and power and strength, as we said, “ We didn't do it. God did it.” And therefore, only God is worthy of praise. But there's another source for arrogance in this Parasha (chapter 8, 11- 14), where it says, “ הִשָּׁ֣מֶר לְךָ֔ פֶּן־תִּשְׁכַּ֖ח.. Be careful lest you forget Hashem your God and become arrogant So if it says you're not allowed to be arrogant here, where there's a clear pasuk referring to arrogance in general, why base the mitzvah on the rule with the king? The Sfat Emet in Parashat Ekev answers that the the first pasuk is saying, “ Don't be arrogant in front of God. Don't forget about God.” So fine. That's one thing. I'm not going to be arrogant in front of God. I realize God's in charge. I'll humble myself. I'll bow in the Amida . I'll give Him the credit.” But there is another type of arrogance- an arrogance over people, and that's a whole separate story. I might humble myself to God, but that doesn't mean I'm going to humble myself to people . There's a story told by the Sfat Emet, (possibly in jest), about a rabbi who was saying Vidui- Ashamnu, Bagadnu etc” and crying. The Mesader sees him and thinks, “ Wow, I thought this rabbi was a holy rabbi. Look how he's bawling when he says that he laughed and made fun of people. Look at how he's bawling at all these things... I thought he was a good guy.” And the Mesader decides not to give the rabbi Aliyat Shish i that week, or the next week. Eventually the rabbi starts to wonder what's what's going on, and asks the Mesader about it. The Mesader answers, “ Well, I saw the way you were crying and bawling in Vidui, and realized that you're not so good after all .” The rabbi says,” No, I was crying and bawling to God. When it comes to God, I'm a nobody. But as far as the rest of the congregation, I deserve Shishi, I'm better than them!” Of course, whether this really happened or not, the message is that sometimes we can humble ourselves in front of God, but we don't humble ourselves in front of people. We want to be humble both in the eyes of God and the eyes of people . Therefore we need two separate pesukim , to realize that when I look at somebody else, and think of my success (and maybe his lack of success), or that I'm smarter than him, I'm wealthier than him, or whatever it may be, like the Ramban says, if anything, we should think the opposite. If you're smarter than him, and you know more, then you're more guilty than he is, because when he makes a sin, it's by mistake. When you do it, it's on purpose. And that's why there is a this double warning on arrogance, not to God, and not to people. Have a wonderful day and a Shabbat Shalom.

The Torah commands in Parashat Kedoshim (Vayikra 19:14), “Ve'lifneh Iver Lo Titen Michshol” – that one may not “place a stumbling block before a blind man.” The Sages understood this command as forbidding intentionally causing one's fellow to “stumble” by giving him bad advice. When somebody asks our advice, we are to advise him honestly, recommending what we truly believe is the best course of action for him. Of course, people who give advice could make mistakes, and sometimes, sincere advice could backfire. Certainly, the Torah does not hold a person accountable for making an honest mistake. This prohibition refers to intentionally misleading somebody. The classic example is recommending to one's fellow to sell a piece of property because he wants it for himself. If he knows that selling the property is not in this fellow's best interests, but he nevertheless advises selling it so he can acquire it, he violates the prohibition of “Lifneh Iver.” This prohibition includes also leading somebody to “stumble” spiritually, meaning, to commit a sin. Even though the person commits the forbidden act intentionally, knowing that it is forbidden, nevertheless, one may not facilitate his violation, causing him to “stumble.” Hence, when one lends money on interest, both the lender and the borrower transgress not only the prohibition of interest, but also the prohibition of “Lifneh Iver.” The Torah forbids both lending on interest and taking a loan on interest, and thus the lender facilitates the borrower's sin, and the borrower facilitates the lender's sin, violating the command of “Lifneh Iver.” The Sefer Ha'hinuch writes that the Torah forbade intentionally misleading people because for society to function properly, people need to consult with one another, and trust their fellow's advice and guidance. If people cannot trust anyone to give them sound advice, then society will break down, and people will be unable to receive the guidance that they need. The Sefer Ha'hinuch references the Gemara's discussion in Masechet Aboda Zara regarding the prohibition against selling an animal to an idolater shortly before his pagan holiday. Since the idolater will likely use the animal as a sacrifice to his deity, selling the animal would violate the prohibition of “Lifneh Ever,” as it facilitates idol worship (which is forbidden even for gentiles). However, the Gemara writes, it is permissible to lend an idolater money shortly before his holiday, despite the possibility that he will use this money to purchase an animal which he will then sacrifice to his god. Lending money is two steps removed from the sin (“Lifneh De'lifneh”), as the idolater must first purchase the animal and then offer as a sacrifice. This kind of indirect facilitation of a sin does not violate the prohibition of “Lifneh Ever,” and is permissible. Another example of “Lifneh Ever” mentioned by the Sefer Ha'hinuch is selling weapons to hostile gentiles, who are likely to use them to kill. If the weapons will be used permissibly – for defending the innocent – then this is, of course, permissible. It is forbidden to sell weapons to a Jewish arms dealer who is likely to then sell them to people who will use them to kill. This does not fall under the category of “Lifneh De'lifneh” (indirect facilitation of a sin), because one directly facilitates the dealer's sin of selling them and thereby facilitating murder. This prohibition applies in all times and places, and to both males and females. One who intentionally misleads his fellow by offering bad advice violates this prohibition, but he is not liable to Malkut, because he does not commit an action (but rather verbally misleads the victim), and violations are punishable by Malkut only if they are committed via an action. Curiously, the Sefer Ha'hinuch writes that even in the case of one who facilitated a sin, such as by giving wine to a Nazir to drink, the facilitator does not receive Malkut, because this is considered a prohibition which is not transgressed via an action. Later scholars sought to explain why giving a cup of wine would not be considered an action, thus rendering the violator liable to Malkut. Some commentators suggested that the prohibition of “Lifneh Ever” is violated not when the person hands the wine to the Nazir, but only once the Nazir drinks the wine. At that moment, of course, the person who had handed the Nazir the wine performs no action, and for this reason, the Sefer Ha'hinuch maintained that he is not liable to Malkut. Each day, as part of our Vidui (confession), we confess violating the sin of “Ya'asnu Esot Ra'ot” – “we gave bad pieces of advice.” On some occasions, we recite, “Ya'asnu Esot Ra'ot Ad En Heker.” Some people mistakenly understand the phrase “Ad En Heker” to mean “limitless,” such that we confess that we gave bad advice countless times. Of course, this is simply not true. The actual meaning of “Ad En Heker” is that we gave advice “without investigating,” without doing proper research. While we are not held accountable for honest mistakes, we are held accountable for rashly giving advice regarding matters about which we have insufficient knowledge to offer advice. Honestly saying, “I don't know” is preferable to giving poor advice. When we are approached for advice, we must acknowledge what we do not know, and help if we can, without trying to help if we cannot.

Many Siddurim include in the "Shema Kolenu" section of the weekday Amida prayer two texts which some have the custom of reciting at this point in the service. The first is a Vidui (confession for one's sins) and prayer for forgiveness, and the second is a prayer for Parnasa (livelihood). These texts were composed by Rav Hida (Rav Haim Yosef David Azulai, 1724-1806), who writes that the Arizal (Rav Yishak Luria, 1534-1572) taught that it is proper to ask for forgiveness and for Parnasa during the recitation of "Shema Kolenu."The question arises as to whether it is proper to add these prayers each time one recites the weekday Amida. Should these prayers be added only on occasion, or is it worthwhile to recite them as a permanent part of the prayer text?A number of Aharonim, including the Taz (Rav David Segal, 1586-1667) and the Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), write (Orah Haim 119) that it is improper to add a text to the Amida on a permanent basis. While it is acceptable to add a personal prayer on occasion in the blessing of "Shema Kolenu," this should not be done permanently, each time one recites the Amida. A permanent text would be disrespectful to the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) who established our liturgy, giving the impression that the text they composed is insufficient. The Aruch Ha'shulhan bemoans the fact that "fools" were publishing Siddurim with additional prayer texts that people were including on a regular basis, which, he feels, is inappropriate.However, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites (in Orah Haim 119:5) Rav Hida's comments in his Birkeh Yosef (119:2) disputing the Taz's ruling. In Rav Hida's view, it is entirely acceptable to recite an additional prayer in the Amida even on a permanent basis. The Kaf Ha'haim adds that when it comes to the Vidui and prayer for Parnasa composed by Rav Hida, even the Taz would agree that they may be recited regularly, each time one recites the weekday Amida. The Taz opposed permanent prayer texts that ordinary people came up with on their own, personal prayers that one decides to add each and every time he recites the Amida. The prayers composed by Rav Hida, however, are based upon the teachings of the Arizal, who encouraged reciting such prayers during "Shema Kolenu." Such prayers may be added on a regular basis, and, the Kaf Ha'haim concludes, it would in fact be a Misva to do so.Summary: Many Siddurim contain two prayer texts which many add during the "Shema Kolenu" section of the weekday Amida – a confession and request for forgiveness, and a special prayer for one's livelihood. It is proper to add these prayers to "Shema Kolenu" each time one recites the weekday Amida.

The Torah in Parashat Ahareh-Mot (Vayikra 18:14) commands regarding one's father's brother, “El Ishto Lo Tikrab, Dodatecha Hi” – “Do not approach his wife; she is your aunt.” This verse establishes a prohibition against having relations with the wife of one's father's brother. This prohibition applies even after the uncle died or divorced his wife; once one's father's brother marries a woman, the nephew may never have an intimate relationship with that woman. Furthermore, this prohibition applies even to a woman whom the uncle merely betrothed, even before the marriage was completed. The Biblical command applies only to the wife of one's father's brother from the same father. If one's father has a half-brother from the same mother, but not from the same father, that the nephew is, on the level of Torah law, allowed to marry a woman to whom the uncle had been married. The Sages, however, enacted a provision prohibiting such a relationship. This prohibition applies in all times and in all places. If one intentionally transgressed this command, and had a relationship with his father's brother's wife while she was married to the uncle, then the nephew and the aunt are punished by Henek (execution by strangulation), for violating the prohibition of adultery. If the uncle and aunt were no longer married, then their forbidden act is punishable by Karet. If witnesses saw the act, then the violator is liable to Malkut. If the act was committed unintentionally, then the violator must bring a Hatat (sin-offering). If one had intercourse with the wife of his father's brother from the same mother but not from the same father, then he receives Malkut by force of Rabbinic enactment. The Torah later (Vayikra 20:20) says about those who engage in such a relationship, “Aririm Yamutu” – “they shall die childless.” The Gemara (Yebamot 55) explains this to mean that the violators will be unable to beget children, and if they already had children, the children will die during their lifetime. Rashi writes that this verse establishes that part of the punishment of Karet is childlessness; the Torah here states that whenever someone deserves Karet, his punishment will include having no offspring. Tosafot, however, disagree, and maintain that only when one is guilty of a sin involving Arayot (forbidden intimate relationship), his punishment includes childlessness. Sinners who are liable to Karet for other offenses, by contrast, are not, in Tosafot's view, subject to this punishment of childlessness. During the Vidui (confessional) prayer on Yom Kippur, we confess “Al Hataim She'anahnu Hayabim Alehem Karet Va'ariri” – “for sins for which we are liable to Karet and childlessness.” This text is readily understandable according to Rashi's opinion, that every sin which carries a punishment of Karet also carries the punishment of childlessness. Naturally, then, we mention these two punishments together, in reference to the same category of sin. According to Tosafot's opinion, we must explain this prayer text as referring first to all sins punishable by Karet, and then specifically to those that carry the additional punishment of childlessness – meaning, sins of Arayot. Interestingly, the Maharil (Rav Yaakob Moelin, Germany, 1365-1427) had the practice to include the word “Va'ariri” in this passage only during the Minha service on Yom Kippur afternoon. The likely explanation is that he followed Tosafot's opinion, that the punishment of “Ariri” is reserved only for violations of Arayot. The Maharil therefore made mention of this punishment specifically during Minha, when the portion read from the Torah is the section in Parashat Ahareh-Mot which introduces the Arayot prohibitions. Having just read the section of Arayot, the Maharil felt, we should make special mention of these sins in our confessional prayer.

The Torah famously commands in Parashat Teruma (Shemot 25:8), “Ve'asu Li Mikdash” – “They shall make for Me a sanctuary,” establishing the Biblical command to construct a Bet Ha'mikdash, a site for the ritual service of G-d. This command includes the construction of the actual building, as well as the various furnishings which are needed for performing the service, such as the Menorah, the Shulhan (table) and the two altars. The Sefer Ha'hinuch discusses this Misva with extensive elaboration, incorporating poetic passages in offering his insights into the meaning and purpose behind the command to build a Bet Ha'mikdash. We present here the crux of his explanation and the primary points which he develops in this context. The Sefer Ha'hinuch prefaces his remarks with a brief poem expressing the fear and reverence with which he approaches this topic. He writes that he is frightened “to approach the sanctuary of G-d,” knowing the dangers posed to those who come closer than they deserve, approaching without having properly cleansed themselves in advance. The Sefer Ha'hinuch then proceeds to present his understanding of this Misva, establishing first that G-d's ultimate purpose is to bestow upon us goodness. He wants us to be deserving of His blessings so He can shower us with His bounty. G-d quite obviously has no need for our Misvot, for our prayers, or for our sacrifices, but He gave us commands so that we can thereby be deserving of all the goodness which He has in store for us. And the highest level one can attain, the Sefer Ha'hinuch explains, is the performance of Misvot out of a genuine desire to bond with the Almighty. Many people, the Sefer Ha'hinuch writes, are driven to perform the Misvot by the desire to attain their future rewards. Such people, he says, will certainly earn a portion in Gan Eden, but they fall short of the ideal, which is to be driven out of genuine love for Hashem and a fierce desire to attach oneself to Him. Therefore, G-d commanded us to build a large, beautiful site for prayer and sacrifices – to inspire us to love G-d and desire a connection with Him. He quite obviously does not need a Bet Ha'mikdash, but He commanded that we build such a site for our own benefit, so we are overcome by love for Him. Our feelings and emotions are impacted by our actions, and visiting the Bet Ha'mikdash and serving G-d at that site will influence us and arouse our hearts with love and devotion to our Creator. (This is also the reason why we build large, impressive buildings as synagogues where we come to pray and learn.) The Sefer Ha'hinuch adds that G-d commanded establishing this site in Jerusalem, which was situated in the center of the ancient world, because the center is generally regarded as more significant than the periphery, and thus this location will enhance the impact of the experience of visiting the Bet Ha'mikdash. Turning his attention to the purpose of the sacrifices, the Sefer Ha'hinuch writes that in order to impress upon us the gravity of sin, G-d wants us to do more than merely confess when we err. He wants us to do something far more substantial and demanding, taking a costly animal and making a trip to the Bet Ha'mikdash to offer it as a sacrifice. This elaborate process will impress upon the sinner the severity of a misdeed, thus helping to ensure that he will not repeat it. The Sefer Ha'hinuch proceeds to cite the famous comments of the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) explaining how the procedure for offering a sacrifice corresponds to the process of sin and thereby brings atonement. The Semicha – placing one's hands on the sacrifice – corresponds to the sinful act, whereas the Vidui (verbal confession) corresponds to the speech which was involved when committing the sin. The animal's Kereb (stomach) and Kelayot (kidneys) are burned on the altar, representing sinful desire, which originates in the Kereb, and sinful thoughts, which originate in the Kelayot. The animal's legs, too, are sacrificed, atoning for the individual's having run to commit the forbidden act. The animal's blood alludes to the person's animalistic nature which led him to sin. The sprinkling of the blood, and the burning of portions of the animal, indicate to the person that in principle his blood should be shed, and his body burned, because of his sin, if not for G-d's boundless compassion, allowing him to offer an animal in his place. The animal's blood is spilled in exchange for his blood, and the animal's life is taken in exchange for his own life. The sacrificial meat is eaten by the Kohanim, the Sefer Ha'hinuch writes, in order to support the Kohanim, who served as the nation's scholars and teachers. The Sefer Ha'hinuch adds that every animal sacrifice was accompanied by an offering of wine and flour. He explains that the Torah wanted a person to sacrifice that which people generally crave and cherish the most – meat, wine and bread – for the sake of achieving atonement for their wrongdoing. The Sefer Ha'hinuch further notes that the offering of an animal sacrifice also serves another purpose. When a person sins, he acts mindlessly, without using his G-d-given faculties of thought and discretion. In essence, the sinner behaved like an animal, which acts on impulse, without thinking and considering whether the action should be performed. To atone for sin, therefore, the Torah required slaughtering and burning an animal to symbolize the eradication of this kind of thoughtless behavior. The process of sacrifice illustrates in our minds the notion that acting thoughtlessly has no place whatsoever in the life of a G-d-fearing person. We must conduct ourselves not impulsively, like animals, but rather with careful thought and discretion. The act of slaughtering and sacrificing an animal creates a powerful image of our rejecting the animalistic quality of mindless behavior. The Sefer Ha'hinuch adds that watching the animal being slaughtered will enhance the individual's appreciation of the fact that he is not an animal, but rather a human being with a soul, through which the body will be resurrected at the time of Tehiyat Ha'metim (the resurrection of the dead). This process, the Sefer Ha'hinuch writes, along with the sinner's sincere remorse, will earn him forgiveness. However, he adds, sacrifices generally achieve atonement only for inadvertent sins; for intentional transgressions, sacrifices do not suffice. If someone brazenly commits a sinful act, knowing full well that it is forbidden, then the symbolism of the sacrifices will not have any impact upon him. The Sefer Ha'hinuch cites King Shlomo's teaching in the Book of Mishleh (26:3), “Ve'shebet Le'gev Kesilim” – “and a rod for the back of the fools.” Fools who willfully transgress G-d's laws will not be impacted by symbolic acts such as sacrifices, but only by the pain of punishment. Therefore, intentional violations require punishment by the court, as sacrificial offerings do not suffice. The Sefer Ha'hinuch observes that the Torah also establishes a system of “Korbenot Nedaba” – voluntary sacrifices, which are offered not for atonement, but rather voluntarily, whenever one wishes. The reason for these offerings, the Sefer Ha'hinuch writes, is that the symbolic message of sacrifices, that we must eradicate the animalistic tendency to act mindlessly, on instinct, without thinking, is something which we must all learn and internalize. Therefore, it is appropriate even for one who did not commit a transgression to offer a sacrifice to reinforce this vitally important concept. The Sefer Ha'hinuch in this context discusses as well the most unusual of all sacrifices – the Sa'ir La'azazel that was offered on Yom Kippur. This was a goat which was not slaughtered and not placed on the altar, but was instead sent out into the desert and cast from a cliff. The Sefer Ha'hinuch writes that this sacrifice represents the “Hot'im Gemurim” – completely iniquitous individuals, wicked people who have thoroughly abandoned and rejected the Torah, and who bring great harm to the Jewish People. Other sacrifices are offered in the Bet Ha'mikdash to indicate that even sinners retain a connection to G-d. The Sa'ir La'azazel, however, is taken outside the Bet Ha'mikdash to demonstrate that the “Hot'im Gemurim” have lost all connection to G-d. The goat was cast off the mountain and dismembered, symbolic of the eternal destruction suffered by these sinners. After presenting all these explanations of the purpose of the Bet Ha'mikdash and the sacrifices, the Sefer Ha'hinuch then concedes that ultimately, the real reasons are found in the wisdom of the Kabbalah. The Sefer Ha'hinuch writes that we have no choice but to humbly submit to the Kabbalists' scholarship, as only they truly understand the meaning behind these Misvot. He then proceeds to outline some of the basic details regarding the structure of the Bet Ha'mikdash. The inner chamber of the Bet Ha'mikdash was called the “Kodesh Ha'kodashim,” next to which was the “Kodesh.” Outside the “Kodesh” was an area called the “Ulam.” These three areas together comprised the “Hechal,” the indoor section of the Bet Ha'mikdash. The outdoor area outside the “Hechal” was surrounded by a wall and called the “Azara” (“courtyard”). The “Azara” consisted of different regions, one where only Kohanim were permitted, and another where even non-Kohanim were allowed to enter. Various offices – called “Leshakot” – were situated around the Bet Ha'mikdash, and the equipment needed for the Bet Ha'mikdash was stored in these rooms. The Sefer Ha'hinuch notes that unlike most other Misvot, the Misva to construct the Bet Ha'mikdash is binding collectively upon the nation as a whole, and not upon individuals or groups of individuals. He concludes his discussion by writing, “When the house will be rebuilt, speedily and in our days, this affirmative command will [again] be fulfilled.”

Synopsis: “Memento Mori” (remembering death) is a major theme in Stoicism and in Judaism – especially when it comes to doing teshuvah. We begin this episode by reflecting on statements by Chazal, the Rambam, and Marcus Aurelius about the sense of urgency created by the awareness of our mortality. But what can we do to incorporate this awareness into our experience of Yom ha'Kippurim? I believe that if we understand how Chazal framed the mitzvah of Vidui Yom ha'Kippurim, then we can convert it into a valuable “memento mori” tool which we can use to enhance our teshuvah on Yom ha'Kippurim. This week's Torah content has been sponsored by an anonymous donor in gratitude to the YBT community for being so welcoming to the new guys, and to the "old" guys.Sources:- Avos 2:10- Rambam: Teshuvah 7:1-2; 3:4; 2:7- Bachya ibn Paquda: Admonition- Aurelius Meditations 2:7,11; 4:17,37----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------If you've gained from what you've learned, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle/Chase QuickPay and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor an article, shiur, or podcast episode, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.----------YouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com"The Tefilah Podcast": https://tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: https://kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt

This morning (9/10/21) in our "Machshavah Lab" series for women, we revisited an old question: What is the difference between the year-round mitzvah of vidui (confession) and the special mitzvah of vidui Yom ha'Kippurim? After reviewing the facts and noting the differences, we develop an approach for understanding those differences - based on a Rambam in the Moreh ha'Nevuchim, but inspired by an encounter I had with a bear in southern Washington state. Although we didn't answer all of our question, we did develop a solid approach which (God willing) can help us to gain more out of our Yom ha'Kippurim.For an alternative approach to this topic, see my article from 2017 entitled Yom ha'Kippurim 5778: Vidui Yom ha'Kippurim. ----------This week's Torah content has been sponsored by an anonymous donor in gratitude to the YBT community for being so welcoming to the new guys, and to the "old" guys. ----------מקורות:רמב"ם - ספר המדע, הלכות תשובה א:א; ב:ו-חרמב"ם - ספר אהבה, נוסח וידוי יום הכיפוריםמורה הנבוכים ג:לה-לוהלכות תשובה ה:א-בSolzhenitsyn – The Gulag Archipelago הלכות תשובה ג:דאבודרהם – סדר תפלת יום הכיפוריםנוסח כל נדריאבות ב:א----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.----------YouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com"The Tefilah Podcast": https://tefilah.buzzsprout.comGuide to the Torah Content of Rabbi Matt Schneeweiss: https://kolhaseridim.blogspot.com/2021/04/links-to-torah-content-of-rabbi-matt.html

Why will this Yom Kippur be any better than the last one - and the one before that?! Don't go through Aseres Yemei Teshuva reading inspirational stories or watching amazing videos about other people - and wishing you were them! Understand the power of being yourself - and tap into the creative positivity Chazal infused into the vidui (yes - I said vidui!).

Weekly Parsha shiur from HaGaon Rav Asher Weiss shlit"a Parshas Netzavim 5781 This shiur is in: English This week's shiur is dedicated L'ilui Nishmas Leon Lebor z"l hy"d (פסח יהודה בן פנחס הי״ד), killed in the World Trade Center attacks of September 11, 2001 (Elul 23, 5761). Dedicated by his family - Talia, David, Etana, Orly, and Ronit To sponsor a weekly shiur click here To make a donation to the Minchas Asher Foundation click here To subscribe to the Minchas Asher mailing list click here For the entire online collection of shiurim from HaGaon Rav Asher Weiss shlit"a please visit www.minchasasher.com

Those who observe a fast on Ereb Rosh Hashanah should preferably refrain from meat and wine the night before Ereb Rosh Hashanah. The idea of a fast is that the body fat and fluids which one loses by abstaining from food and drink for a day are viewed as a sacrifice to G-d, and thus if one indulges in meat and wine before the fast, he will not have lost anything. This resembles the comment made by Rabbenu Abraham Ben Ha'Rambam, cited by Hacham Bension Abba Shaul (Israel, 1923-1998) in his Or Le'sion, condemning those who gluttonously indulge before the fast and spend the fast thinking about the food they will eat after the fast. As this is inappropriate, it is preferable that those who fast on Ereb Rosh Hashanah avoid meat and wine the night before.If one had accepted upon himself to fast on Ereb Rosh Hashanah, after he goes to sleep for the night he may not eat or drink, even if he wakes up before daybreak, unless he stipulated before going to sleep that he still intends to eat and drink. This is the view of Maran in the Shulhan Aruch. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, maintains that one may drink if he wakes up before daybreak even if he had not made a stipulation before going to sleep. It should be noted that for a private fast, such as the fast of Ereb Rosh Hashanah, it suffices to make this stipulation in one's mind; one does not have to verbalize his intention to eat and drink. The Zohar took a different view, and maintained that once one goes to sleep for the night, he may not eat or drink before praying Shaharit. One may, however, drink water, tea and coffee, even according to the Zohar, and even if he did not have this in mind when he went to sleep for the night. Other beverages, however, such as milk, wine and beer, are forbidden. In light of the Zohar's ruling, Hacham Bension Abba Shaul ruled that if one will be unable to fast unless he wakes up before daybreak to eat, it is preferable for him not to fast. Fasting on Rosh Hashanah is not strictly required, and one should not violate a ruling of the Zohar for the sake of observing this voluntary practice.Needless to say, if one wakes up early in the morning to drink before the fast, he must keep an eye on the clock to make sure he finishes drinking before the onset of the fast.One should make a special effort to arise early in the morning on Ereb Rosh Hashanah for the recitation of Selihot. Although "Yehi Shem" is recited in place of Vidui and Tahanunim during Shaharit on Ereb Rosh Hashanah, nevertheless, Vidui is recited during Selihot that morning, even if the Selihot recitation extends past sunrise (Mishna Berura).

Vidui maaser

Hilchot Teshuva - The role played by confession/ Vidui in the Teshuva process

Ki Tavo 2 - Vidui Maaser by Complete Nach a chapter a day

La confesión (Vidui) del Kohen Gadol

El segundo Vidui

On whether the lottery is necessary as an element of the Yom Kippur device. Which leads to a dispute between R. Shimon and R. Yehudah,on the role of the Vidui, the confession, and atonement. Note that the dispute is about interpretation of biblical verses, and not about philosophy, per se, or so it seems. Also, a question for R. Akiva about switching hands after choosing the lots, and the risk of maligning the halakhic system. Plus, a comment on the generations of heretics.

How the Vidui is based on biblical verses. Also, the mishnah on the ordering of the kohanim, as well as the lottery to decide which goat goes to God as a korban, and which is sent to Azazel. Plus the gold accoutrements, under King Monobaz. Wherein the Gemara neatly follows the topics of this mishnah. Plus a focus on the goats.

Where and how the kohen sets up the animal for the korban of Yom Kippur, including semichat yadaim and the vidui confession, an element of Yom Kippur that lasts to this very day. Plus discussion of when a Korban is necessary, what the laying on of hands accomplishes, as per a dispute between R. Yosi HaGalili and R. Akiva, on the various sins and atonement. Plus, the Vidui itself, in much of its serious detail. Note: We apologize for the audio quality - we're not sure why it's so soft.

Preguntas y Respuestas. --- Send in a voice message: https://anchor.fm/torah-y-jasidut/message

Torah thoughts of the week...Positive Vidui See https://gallery.mailchimp.com/2025dbdbc257476f85e0e82f0/files/ab709d69-3134-427f-a5c1-927e8bbc1878/Positive_Vidui.pdf to download the resource! Support Torah Thoughts by donating to their Tip Jar: https://tips.pinecast.com/jar/torah-thoughts This podcast is powered by Pinecast.

The point of Vidui is not pretend you are King Kong and beat your chest! Learning how to make it an uplifiting experience!

Rabbi Kivelevitz queries Professor Juni concerning the psychological efficacy of using the standard liturgical text of the Yom Kippur confession or Vidui.The pair discuss if focusing so strongly on particular incorrect actions obscures the root causes behind sin.Kivelevitz wonders if an updated confessional is in order.Doctor Juni relates how the theory of cognitive dissonance plays out for many as they struggle to own up to negative behaviors that have been fostered within themselves.Kivelevitz asks Juni if he believes the method of self examination, Heshbon ha-nefesh,urged by Rav Yisroel Salanter is an accessible option for most serious persons.The practice consists of setting aside a portion of one's day to critically consider one's way of living. The general intention of this practice is that the practitioner make a thorough reckoning of his deeds and efforts, using a diary, that would breakdown his attitudes, and behaviors, develop an intimate familiarity with the nuances of his persona, strengths and weaknesses, and keep track of his progress towards better character or lack thereof.Doctor Samuel Juniis one of the foremost research psychologists in the world today.He has published groundbreaking original research in seventy different peer reviewed journals, and is cited continuously with respect by colleagues and experts in the field who have built on his theories and observations.Samuel Juni studied inYeshivas Chaim Berlinunder Rav Yitzchack Hutner, and in Yeshiva University as aTalmidof Rav Joseph Dov Soloveitchick.ProfessorJuni is a prominent member of theAssociation of Orthodox Jewish Scientists, and has regularly presented addresses to captivated audiences.Associated with NYU since 1979,Juni has served as Director of MA and PhD programs, all the while heading teams engaged in important research.Professor Juni's scholarship on aberrant behavior across the cultural, ethnic, and religious spectrum is founded onpsychometric methodologyand based on a psycho-dynamicpsychopathologyperspective.He is arguably the preeminent expert inDifferential Diagnostics, with each of his myriad studiesentailing parallel efforts in theory construction and empirical data collection from normative and clinical populations.Professor Juni created and directed NYU's Graduate Program in Tel Aviv titledCross-Cultural Group Dynamics in Stressful Environments.Based inYerushalayim, he collaborates with Israeli academic and mental health specialists in the study of dissonant factors and tensions in the Arab-Israeli conflict and those within the Orthodox Jewish community, while exploring personality challenges of second-generation Holocaust survivors.Below is a partial list of the journalsto which Professor Juni has contributed over 120 articles.Many are available on lineJournal of Forensic PsychologyJournal of Aggression, Maltreatment, and Trauma.International Review of VictimologyThe Journal of Nervous and Mental DiseaseInternational Forum of PsychoanalysisJournal of Personality AssessmentJournal of Abnormal PsychologyJournal of Psychoanalytic AnthropologyPsychophysiologyPsychology and Human DevelopmentJournal of Sex ResearchJournal of Psychology and JudaismContemporary Family TherapyAmerican Journal on AddictionsJournal of Criminal PsychologyMental Health, Religion & CultureAs Rosh Beis Medrash, Rabbi Avraham Kivelevitz serves asRavandPosekfor the morningminyanat IDT.Hundreds of listeners around the globe look forward to his weeklyShiurinTshuvos and Poskim.Rav Kivelevitz is aMaggid ShiurforDirshu Internationalin Talmud and Halacha as well as a Dayan with theBeth Din of America.Please leave us a review or email us at ravkiv@gmail.comFor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Why will this Yom Kippur be any better than the last one - and the one before that?! And look what I got for last year's efforts - 2020! Don't go through Aseres Yemei Teshuva reading inspirational stories or watching amazing videos about other people - and wishing you were them! Understand the power of being yourself - and tap into the creative positivity Chazal infused into the vidui (yes - I said vidui!).

Naso 5780

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Extraordinary Classes by world renowned Author & Lecturer in many aspects of Torah, HaGaon Harav YY Yehoshua Hecht of Melbourne Australia. With his amazing knowledge & talent of explaining a topic so clearly, Rabbi Hecht's latest works on the deepest concepts from the Rogatchover Gaon that a Torah Scholar surely appreciates, he brings down so eloquently for the layman to also enjoy. These classes bring a huge following weekly at the local Beis Chabad Ohel Devorah and now online. Thank you to Menchi Shneier for facilitating the recordings, & thank you to the kind class sponsors.

(Erev Yom Kippur 5779)

(Agudah Parsha Shiur Vayeilach 5779)

019 – STERBEN UND TOD IM JÜDISCHEN UMFELD 1V3INTERVIEW MIT RABBINER JEHOSHUA AHRENS, InhaltRabbiner Jehoshua Ahrens, Mitglied der orthodoxen Rabbinerkonferenz, Rabbiner in DarmstadtDer Rabbi stellt sich vorIm Blick auf das Sterben ist die Halacha (jahrtausende altes Jüdisches Gesetz) wichtig, es wird immer aktuell ausgelegt und ist sehr liberal.Es gibt hier zwei Maxime: Die Heiligung des Lebens einerseits und die Lebensqualität andererseits. Starke Schmerzmittel sind erlaubt, um die Lebensqualität des Kranken zu verbessern. Das Sterben soll nicht künstlich verhindert werden, wenn der Sterbeprozess bereits begonnen hat.Bisweilen setzt hier das Ringen am Lebensende ein. In der Beratung mit Arzt, Familie und Sterbendem ist der Rabbi auch eingebunden.Wenn es ans Sterben geht, soll man das eigene Leben noch einmal Revue passieren lassen und die Vidui sprechen (Sündenbekenntnis). Wer das nicht mehr selbst kann, für den übernimmt das ein Priester. Ziel ist es, dass der dann Verstorbene in der neuen Welt neu anfangen kann. Wohlgemerkt, das ist gemeinsam bei den Orthodoxen. Die Säkularen haben dazu oft kaum noch ein Verhältnis.Im Moment des Todes: Kerze entzünden – Spiegel verhängen. Die Totenwacht beginnt. Ziel ist eine sehr zeitnahe Bestattung – ggf. auch am gleichen Tag.Während eine Obduktion für einen Orthodoxen nur im (angeordneten) Ernstfall denkbar ist, steht der Rabbiner und auch seine Kollegen einer Organspende positiv gegenüber.Eine Aussegnung (wie im Christentum früher vielfach üblich) kennt das Judentum nicht.Die Chewra Kadisha (Heilige Gemeinschaft – entweder aus Männern oder Frauen der Gemeinde) übernimmt die Leichenwaschung und koordiniert alles rund um die Beerdigung. Ein sehr angesehenes Amt. Kontakt:RABBINER JEHOSCHUA AHRENSWilhelm-Glässing-Straße 2664283 Darmstadt+49 6151 28897–        http://www.lvjgh.de/gemeinden/details/8-Juedische-Gemeinde-Darmstadt/ (C) Stefanhund.com #Podcast-Pfarrer

5777 Part 1

5777 Part 2

(Agudah Parsha Shiur Yom Kippur 5778)