Podcasts about vilna

Numerous sources emphasize the great importance and value of answering to Kaddish. In Masechet Berachot (6b), the Gemara teaches that when Hashem comes into the synagogue and sees that there are fewer than ten men present, "Miyad Hu Ko'es" – He immediately becomes angry. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) raised the question of why the Gemara adds the word "Miyad" – "immediately." What is added by telling us that G-d's anger is aroused instantly? The Ben Ish Hai answers by suggesting that "Miyad Hu Ko'es" means that Hashem grows angry because of "Yad" – the letters Yod and Dalet. The letter Yod equals 10, alluding to the minimum of ten Kaddishim which one should hear and respond to each day, and Dalet equals 4 – referring to the four recitations of Nakdishach which a person should hear and respond to each day. When people do not come to the Minyan, Hashem becomes angry – even though the people can pray privately, because they cannot respond to Kaddish or Nakdishach. The Gemara in Masechet Sota (49a) states that although the world's condition has been worsening progressively since the Bet Ha'mikdash was destroyed, it is sustained in the merit of the "Yeheh Shemeh Rabba" response to Kaddish, and of the recitation of the Kidusha De'sidra (a section of the U'ba Le'sion prayer). Moreover, the Gemara in Masechet Shabbat (119b, according to one version of the text) teaches that if a person was deemed worthy of seventy years of suffering, he can have the decree rescinded in the merit of responding "Yeheh Shemeh Rabba" with all his strength. The Gemara further states that the merit of this response can bring a person atonement even for the sin of idolatry. Another passage there in the Gemara teaches that if a person responds "Yeheh Shemeh Rabba" with all his strength, the gates of Gan Eden are opened for him. Similarly, the Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that one who regularly responds "Amen" in this world earns the privilege of doing so also in the world to come. This is alluded to in the verse in Tehillim (89:53), "Baruch Hashem Le'olam Amen Ve'amen" ("Blessed is G-d forever, Amen and Amen"). The phrase "Amen Ve'amen" alludes to the response of "Amen" both in this world and the next. Another important source is the Gemara's teaching in Masechet Berachot (3a) that when Jews gather in the synagogue and declare, "Yeheh Shemeh Rabba," Hashem exclaims, "Fortunate is the king whose subjects praise him this way!" The Bet Yosef cites the Zohar as explaining that Kaddish is recited in Aramaic, instead of Hebrew, because it has the unique power to oppose the Kelipot ("shells," the harmful spiritual forces). We use the inferior language, Aramaic, so we can attack the Kelipot in their language, as it were, and this has the effect of eliminating the forces of evil from the world. Tosafot (Shabbat 119b) cite a story from the Midrash about Rabbi Yishmael Kohen Gadol, who was shown how the dreadful punishments that are decreed upon Beneh Yisrael are avoided in the merit of the response of "Yeheh Shemeh Rabba." And the Zohar states that the sign of a great Torah scholar is if he fervently looks for opportunities to respond to Kaddish. If a person rushes out of the synagogue before the final Kaddish, then even if he is a scholar, he cannot be considered a true Talmid Hacham. The Gaon of Vilna (1720-1797) writes that those who answer "Yeheh Shemeh Rabba" will be spared the suffering from the upheavals that will occur before the arrival of Mashiah. The Mishna Berura cites a passage from the Midrash describing Hashem's reaction when Jews assemble to learn Torah and then recite Kaddish – He turns to angels and exclaims, "See how My children praise me!" Importantly, however, Rav Moshe Zakuta (1625-1697) writes that one must respond "Amen" with Kavana (concentration). If a person answers mindlessly, without paying attention, then he is included, Heaven forbid, in G-d's warning, "U'bozai Yekalu" – that those who disgrace Him will be shamed (Shemuel I 2:30). It is told that Rav Mordechai Gifter (1915-2001), the esteemed Rosh Yeshiva of Telz in Cleveland, once traveled with eight students to Toronto for a wedding. They were altogether nine men, and thus could not form a Minyan, but they assumed that they would have time upon arriving in Toronto to join a Minyan for Minha. As it happened, however, the plane made an emergency landing in some small town between Cleveland and Toronto. The group needed to recite Minha there, despite not having a Minyan. To their astonishment, a worker in the airport approached them as they were starting to pray and informed them that he was Jewish and wished to join them. He could not even read Hebrew, but he told the group that he wanted to recite Kaddish, and he needed their help. They made a Minyan, and helped him recite Kaddish. Afterward, Rav Gifter spoke to him and asked why he, a Jew without any religious background, wished to pray and recite Kaddish. The man explained that his father passed away several days earlier. The night before he met this group in the airport, his father came to him in a dream and told him he needed him to recite Kaddish for him. The man asked his father how he could recite Kaddish, as he lived in a town without a Jewish community. "Don't' worry," his father said, "tomorrow I'll send you a Minyan so you can recite Kaddish." This story demonstrates how everything happens for a purpose, and that nothing is random – but additionally, it teaches us the importance of Kaddish, and the great benefit it brings to the soul of the deceased when the children recite Kaddish.

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

If a person prays outside the room where the Minyan is taking place, or in an adjoining room, and he hears the entire service and fully participates, does he receive the same credit for praying with a Minyan as those inside the sanctuary? Halacha establishes that men in a different room – or, for that matter, in the ladies' section – cannot be counted toward the Minyan, as ten men must be together in the same room to form a Minyan. But once a Minyan is formed, are those outside the room considered to be praying with a Minyan? The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Mahazik Beracha, cites the Malki Ba'kodesh (Rav Ezra Malki, 1710-1768) as stating that those who pray together with a Minyan, and can hear the Hazzan, are credited with praying with a Minyan even if they are not in the room. By contrast, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) maintained that one is not considered to pray with a Minyan unless he prays in the room where the Minyan is taking place. An intriguing middle position is taken by the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573). He rules that a person outside the room is considered to pray with a Minyan if people in the Minyan need to pass through his location in order to exit. Thus, for example, if a person prays in a hallway outside the sanctuary, and the people in the sanctuary need to pass through that hallway to leave the building, then the sanctuary and the hallway are sufficiently connected for him to be viewed as part of the Minyan. If, however, the people do not need to go through his area to exit – such as if he prays in the ladies' section, or in an adjoining room – then he is not considered to pray with a Minyan. As for the final Halacha, both the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) and the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953) wrote that one may follow the lenient position. This is the conclusion also of Hacham David Yosef, in Halacha Berura. Therefore, one who can hear the Hazzan and participates with the Minyan receives credit for praying with a Minyan even if he is not in the room where the Minyan is taking place.

El dinero es como el abono: si lo "plantas", recibes beneficios.

If nine men are assembled in a room, and a tenth men is outside by the window, can this tenth men be counted so a Minyan can be formed? It is clear that the fellow outside cannot be counted if the window is closed. Even if the window is open but there are security bars running across the area of the window, the man cannot count toward the Minyan. Regarding the case of an open window, different views exist among the Poskim. The Bet Yosef cites Rabbenu Yeruham (1290-1350) as ruling that the fellow outside does not count toward the Minyan, unless he brings his head and the main part of the body through the window. This is the view accepted by the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820). The Bet Yosef then cites the more lenient ruling of Rav Yishak Abuhab (Spain, 14 th century) that it suffices for the person to put his head inside through the window for him to be counted toward the Minyan. Thirdly, the Bet Yosef cites the position of Rav Hai Gaon (Babylonia, 939-1038), brought by the Orhot Haim, that if the man outside "shows them his face" then he may be counted toward the Minyan. The Bet Yosef posits that these final two views actually are the same opinion, expressed in different words, though he is uncertain what this opinion is. It is possible, he writes, that Rav Hai Gaon agreed that the fellow outside must bring his head into the room through the window, but his position was not made clear in the citation in the Orhot Haim. Conversely, it is possible that Rav Yishak Abuhab agreed that it suffices for the person to merely show his face to the people inside, and does not actually have to bring his head through the window. A number of other Rishonim (the Radbaz and Rav Moshe Ibn Habib) ruled clearly that the individual must bring his head inside the room through the window in order to count toward the Minyan, perhaps giving us reason to assume that this was the view also of Rav Yishak Abuhab and Rav Hai Gaon. This question is debated by later Poskim. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) and the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) ruled leniently, that nine men in a room can form a Minyan with a tenth man outside a window if he faces them through the window. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in Mahazik Beracha, cites those who require the person to bring his head through the window, and then brings those who rule leniently, that it suffices for the tenth men outside to face the nine men inside. As for the final Halacha, although the Mishna Berura follows the lenient view, the Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) ruled stringently, that the person outside must bring his head inside the room to be counted. This is the position followed by Hacham David Yosef, in Halacha Berura, and this is the Halacha according to Sephardic practice. Summary: If nine men are in a room, and a tenth man is outside a window that is completely open, they can form a Minyan if the man outside brings his head inside through the window.

In this episode, we continue to look at the cultural milieu of the Lithuanian Talmidai Chochomim. How much of the contemporary European thought were they aware of?  We look at R Menashe of Iliya's early life and background. Where was he from? Which other famous people were from his home town of Smargon? What does this teach us about his life? We also start looking at the complications due to the fact that his original biographer, Mordechai Plungian, was one of the Maskilim of Vilna.     Nach Yomi: Join R' Wittenstein's Nach Yomi on WhatsApp. We learn a perek a day five days a week, with a nine minute shiur covering the key issues. Click here to join!  For tours, speaking engagements, or sponsorships contact us at jewishhistoryuncensored@gmail.com PRODUCED BY: CEDAR MEDIA STUDIOS  

Biographie du Gaon de Vilna by Rav David Touitou

Les six jours de la Création correspondent aux six millénaires de ce monde, tel que nous le connaissons. Qui dit cela, et comment le comprendre ? Qu'est-ce que l'époque messianique ? Qu'est-ce que le repas du Léviathan ? La résurrection des morts est-elle physique ? En quoi est-il si important de s'attacher à Hachem ? Comment y arriver ? Qu'est-ce qu'un Tsadik ? Réponse à travers des propos du Gaon de Vilna et du Ram'hal.

fWotD Episode 3153: Algemeyne Entsiklopedye Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 22 December 2025, is Algemeyne Entsiklopedye.The Algemeyne Entsiklopedye (Yiddish: אלגעמיינע ענציקלאפעדיע, lit. 'General Encyclopedia') is a Yiddish-language encyclopedia published in twelve volumes from 1934 to 1966. It is divided into two subseries: five volumes of the Normale series, covering general knowledge, and six volumes of the Yidn series (initially planned as a single supplementary volume) covering Jewish history and culture through a series of essays. The encyclopedia's early volumes emphasize leftist history and politics, although the project shifted in tone in response to Nazi persecution, and became increasingly focused on covering Jewish topics. After the destruction of Jewish communities throughout Europe—the encyclopedia's main audience—in the Holocaust, it transformed from a general-purpose resource into an effort to commemorate what was lost.After decades of failed attempts to compile a Yiddish general encyclopedia, the Vilna-based Jewish cultural organization YIVO formed the Dubnov Fund (Dubnov-fond, named for historian Simon Dubnow) in 1930, which organized and fundraised for the encyclopedia. A large group of Jewish scholars centered in Berlin contributed to the project, often part-time alongside other jobs. The socialist politician Raphael Abramovitch served as the project's chief editor for most of its history. A small sample volume (the probeheft) was released in 1932. Its editors fled to Paris due to the rise of the Nazi regime in 1933, delaying the release of the first volume until 1934. There, they published four volumes of the Normale series and two of Yidn. The outbreak of World War II again forced the editors to flee, and the project regrouped in New York City. Financed by the postwar Claims Conference, work on the encyclopedia continued into the 1960s; the final volume, Yidn Zayen, was released three years after Abramovitch's death in 1963. Two additional volumes (one of each series) were planned, but never finished. In the years following the war, a four-volume English-language encyclopedia titled The Jewish People: Past and Present was compiled, largely based on the early volumes of the Yidn series. Press coverage of the probeheft and the first volumes of the encyclopedia was very supportive, although it faced some ideological opposition due to its largely anti-Zionist leaning in its early years. The encyclopedia has received limited academic attention, although a book detailing the history of the project by Barry Trachtenberg entitled The Holocaust and the Exile of Yiddish was published in 2022.This recording reflects the Wikipedia text as of 00:31 UTC on Monday, 22 December 2025.For the full current version of the article, see Algemeyne Entsiklopedye on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Gregory.

Als je langdurig moe bent en schildklierklachten hebt, is de kans groot dat je lichaam al veel langer over zijn grenzen is gegaan.Wil je live met mij ontdekken hoe een Happy Healing Retreat jou kan helpen helen, ontwaken en kiezen voor bewust leven en innerlijke groei?

Happy Hanukkah ! אַ פֿרײלעכן חנוכּה Highlights: Sender Botwinik (סענדער באָטװיניק), music and Yiddish teacher, chorus director and Yiddishist, discusses the new CD he produced and publishedZumer iz Shoyn Vider Do – זומער איז שוין ווידער דאָ featuring the music of his late father Dovid Botwinik, the Vilna-born music composer, music teacher, songwriter, chorus director and Holocaust survivor . Info here: https://botwinikmusic.com/new-album/ Music from CD Zumer iz Shoyn Vider Do – זומער איז שוין ווידער דאָ: Anna Reisner, Tessa Pearlstein:Vider brent dos alte lempl Mackenzie Sherman and Chorus (Anna Reisner, Joelle Pearlstein, Kendall Gold-Rappe, Laney Gold-Rappe, Skylar Zachian, Tessa Pearlstein): Shtoltse likhtelekh Chorus: Nem in hant dos kleyne dreydl Chorus: Dreydele Skylar Zachian, Tessa Pearlstein and Chorus: A khanike-nes Dina-Malka Botwinik: Dreydele Other Music for Hanukkah: Avram, Elisha and Sarah Mlotek: Lesht nit di likhtlekh oys Yossi Desser: Dreidelech Jordan Wax: Khanike iz Freylekh / Spin Around Like a Dreydl Moishe Oysher: Blessing of the Candles Klezmer Conservatory Band (soloist: Judy Bressler): Chanuka, Oy Chanuka Lori Cahan-Simon: Kinder haynt iz khanike Arbeter-Ring Kinder Khor: Hanukkah song medley Intro instrumental music: DEM HELFANDS TANTS from Jeff Warschauer: The Singing Waltz Air date: December 10, 2025

Deze podcast bevat een prachtige en krachtige oefening helpt bij chronische vermoeidheid, overprikkeling en innerlijke onrust door je zenuwstelsel te kalmeren en je zelfhelende kracht te activeren.Wil je ervaren hoe een Happy Healing Retreat je kan helpen spanning los te laten, je lichaam te resetten en zowel lichamelijk als emotioneel herstel te ondersteunen, zodat je weer kunt leven vanuit rust, helderheid en wat werkelijk bij jou past?

Histoire de 10 minutes racontée par Binyamin BENHAMOU.

In this Friday Thinking Talmudist episode on Talmud Bava Metzia 84b, Rabbi Aryeh Wolbe explores the extraordinary life and legacy of Rebbe Elazar ben Rebbe Shimon, a sage whose body remained undecayed in his attic for 18–22 years after death due to his unparalleled righteousness—his vessel solely for Torah and mitzvot, not worldly indulgence. The Talmud recounts how his absence as community marshal prevented women from receiving halachic rulings on purity, halting procreation, echoing stories like Rav Moshe Feinstein's eight-year childless period without a mikvah. Rebbe Elazar's wife observed blood when hairs fell and a worm from his ear, which he explained in a dream as minor punishment for once failing to protest slander against Torah scholars, teaching the grave obligation to defend the righteous and halt lashon hara—worse for the listener who enables its spread than the speaker.The narrative highlights Rebbe Elazar's posthumous miracles: a heavenly voice from the attic resolved disputes, interpreted as divine inspiration guiding just settlements; his unburied body protected the city from wild animals; and a serpent guarded his father's cave until burial. Parallels include the Gaon of Vilna's perfectly preserved body and the Chafetz Chaim's gravesite preventing miscarriages, underscoring burial's sanctity over cremation, which denies body-soul reunion at resurrection. Rabbi Wolbe passionately advocates for tahara (purification rites) by the Chevra Kadisha as a profound mitzvah, preparing the deceased for heavenly judgment, and recommends Rabbi Doron Kornbluth's book Cremation or Burial? for spiritual and environmental insights.Ultimately, the Gemara contrasts Rebbe Elazar's humility and self-imposed suffering to spare Jewish pain with Rebbe Shimon ben Gamaliel's self-description as a "lion son of a fox," proving true anavah (humility) among greats like the Bnei Beteira and Yonatan ben Shaul. Rabbi Wolbe ties this to defending Torah scholars amid Israel's yeshiva draft debates—spiritual pillars merit protection like Pharaoh exempted learners—urging pride in Judaism as Rosh Hashanah approaches, crowning Hashem as eternal King with majesty far surpassing earthly royalty._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 19, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #RebElazer, #Jewishvalues, #righteousness, #burial, #slander, #LashonHara, #negativespeech, #ChafetzChaim, #humility, #Jewishidentity, #pride, #Jewishburialprocess, #divineprotection, #IDF, #Torah, #RabbiYochanan, #evileye, #Teshuvah, #Hillel, #Shabbos ★ Support this podcast ★

In this Friday Thinking Talmudist episode on Talmud Bava Metzia 84b, Rabbi Aryeh Wolbe explores the extraordinary life and legacy of Rebbe Elazar ben Rebbe Shimon, a sage whose body remained undecayed in his attic for 18–22 years after death due to his unparalleled righteousness—his vessel solely for Torah and mitzvot, not worldly indulgence. The Talmud recounts how his absence as community marshal prevented women from receiving halachic rulings on purity, halting procreation, echoing stories like Rav Moshe Feinstein's eight-year childless period without a mikvah. Rebbe Elazar's wife observed blood when hairs fell and a worm from his ear, which he explained in a dream as minor punishment for once failing to protest slander against Torah scholars, teaching the grave obligation to defend the righteous and halt lashon hara—worse for the listener who enables its spread than the speaker.The narrative highlights Rebbe Elazar's posthumous miracles: a heavenly voice from the attic resolved disputes, interpreted as divine inspiration guiding just settlements; his unburied body protected the city from wild animals; and a serpent guarded his father's cave until burial. Parallels include the Gaon of Vilna's perfectly preserved body and the Chafetz Chaim's gravesite preventing miscarriages, underscoring burial's sanctity over cremation, which denies body-soul reunion at resurrection. Rabbi Wolbe passionately advocates for tahara (purification rites) by the Chevra Kadisha as a profound mitzvah, preparing the deceased for heavenly judgment, and recommends Rabbi Doron Kornbluth's book Cremation or Burial? for spiritual and environmental insights.Ultimately, the Gemara contrasts Rebbe Elazar's humility and self-imposed suffering to spare Jewish pain with Rebbe Shimon ben Gamaliel's self-description as a "lion son of a fox," proving true anavah (humility) among greats like the Bnei Beteira and Yonatan ben Shaul. Rabbi Wolbe ties this to defending Torah scholars amid Israel's yeshiva draft debates—spiritual pillars merit protection like Pharaoh exempted learners—urging pride in Judaism as Rosh Hashanah approaches, crowning Hashem as eternal King with majesty far surpassing earthly royalty._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 19, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #RebElazer, #Jewishvalues, #righteousness, #burial, #slander, #LashonHara, #negativespeech, #ChafetzChaim, #humility, #Jewishidentity, #pride, #Jewishburialprocess, #divineprotection, #IDF, #Torah, #RabbiYochanan, #evileye, #Teshuvah, #Hillel, #Shabbos ★ Support this podcast ★

Israel Cohen. „Vilna: žydiškojo Vilniaus istorija“. Vertė Miglė Anušauskaitė, išleido leidykla „Hubris“.Tai pirmoji išsami Vilniaus žydų istorija, išleista 1943-čiais m. Jungtinėse Amerikos Valstijose, jau nujaučiant, jog Vilniaus žydus ištiko tragedija, kuri nutraukė šios per amžius Vilniuje gyvenusios bendruomenės tradicijas, kultūrą ir tęstinumą. Tad Koeno tikslas – dokumentuoti šią tradiciją nuo pat žydų įsikūrimo Vilniuje 14-ame a. iki pat tragiškos pabaigos Holokausto metu. Būtent dėl šių aplinkybių knyga neapima Holokausto – žydų bendruomenė šioje istorijoje vis dar gyva, pulsuojanti, kupina idėjų, svajonių ir planų. Knygos ištraukas skaito aktorius Andrius Bialobžeskis.

Episode 20 of the Ask Away series of the Everyday Judaism Podcast addresses critical questions about Jewish identity, kosher laws, and Zionism in the context of modern challenges like antisemitism. Recorded post-Rosh Hashanah, the session emphasizes active questioning and sourcing Torah knowledge. Key themes include:Jewish Identity and Antisemitism: Hiding Jewishness fuels antisemitism, as nations act as divine tools to prompt Jews back to Hashem (Deuteronomy 31:16–18, per Gaon of Vilna). Publicly embracing Judaism (e.g., kosher choices) counters hostility (1:03–13:57).Role as Chosen People: Non-Jews (e.g., Costco man, Italian painters) expect Jews to visibly uphold Torah values, as prophesied (Zechariah 8:23), reinforcing the need for pride in Jewish identity (14:45–17:44).Kosher Laws: Dairy and meat can coexist in a cart or refrigerator if sealed and cold, but not cooked or eaten together, with practical precautions to avoid mixing (18:23–23:15).Zionism: True Zionism supports a Torah-observant Israel, not Herzl's secular vision, which secularized Jews (e.g., Yemenites). Anti-Zionists like Neturei Karta misjudge modern Israel's Torah-friendly environment (23:41–32:52).Meaning of Israel: “Yashar El” reflects Jews' direct connection to Hashem, taking personal responsibility without intermediaries, a core Jewish value (33:40–35:02).Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #67) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 5, 2025, in Houston, Texas.Released as Podcast on October 29, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Antisemitism, #JewishIdentity, #Faith, #Resilience, #ChosenPeople, #Zionism, #Anti-Zionism ★ Support this podcast ★

Israel Cohen. „Vilna: žydiškojo Vilniaus istorija“. Vertė Miglė Anušauskaitė, išleido leidykla „Hubris“.Tai pirmoji išsami Vilniaus žydų istorija, išleista 1943-čiais m. Jungtinėse Amerikos Valstijose, jau nujaučiant, jog Vilniaus žydus ištiko tragedija, kuri nutraukė šios per amžius Vilniuje gyvenusios bendruomenės tradicijas, kultūrą ir tęstinumą. Tad Koeno tikslas – dokumentuoti šią tradiciją nuo pat žydų įsikūrimo Vilniuje 14-ame a. iki pat tragiškos pabaigos Holokausto metu. Būtent dėl šių aplinkybių knyga neapima Holokausto – žydų bendruomenė šioje istorijoje vis dar gyva, pulsuojanti, kupina idėjų, svajonių ir planų. Knygos ištraukas skaito aktorius Andrius Bialobžeskis.

Episode 20 of the Ask Away series of the Everyday Judaism Podcast addresses critical questions about Jewish identity, kosher laws, and Zionism in the context of modern challenges like antisemitism. Recorded post-Rosh Hashanah, the session emphasizes active questioning and sourcing Torah knowledge. Key themes include:Jewish Identity and Antisemitism: Hiding Jewishness fuels antisemitism, as nations act as divine tools to prompt Jews back to Hashem (Deuteronomy 31:16–18, per Gaon of Vilna). Publicly embracing Judaism (e.g., kosher choices) counters hostility (1:03–13:57).Role as Chosen People: Non-Jews (e.g., Costco man, Italian painters) expect Jews to visibly uphold Torah values, as prophesied (Zechariah 8:23), reinforcing the need for pride in Jewish identity (14:45–17:44).Kosher Laws: Dairy and meat can coexist in a cart or refrigerator if sealed and cold, but not cooked or eaten together, with practical precautions to avoid mixing (18:23–23:15).Zionism: True Zionism supports a Torah-observant Israel, not Herzl's secular vision, which secularized Jews (e.g., Yemenites). Anti-Zionists like Neturei Karta misjudge modern Israel's Torah-friendly environment (23:41–32:52).Meaning of Israel: “Yashar El” reflects Jews' direct connection to Hashem, taking personal responsibility without intermediaries, a core Jewish value (33:40–35:02).Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #69) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 5, 2025, in Houston, Texas.Released as Podcast on October 29, 2025_____________Connect with Us:Subscribe to the Everyday Judaism Podcast on Apple Podcasts (https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789) or Spotify (https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1C) to stay inspired! Share your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Antisemitism, #JewishIdentity, #Faith, #Resilience, #ChosenPeople, #Zionism, #Anti-Zionism ★ Support this podcast ★

Israel Cohen. „Vilna: žydiškojo Vilniaus istorija“. Vertė Miglė Anušauskaitė, išleido leidykla „Hubris“.Tai pirmoji išsami Vilniaus žydų istorija, išleista 1943-čiais m. Jungtinėse Amerikos Valstijose, jau nujaučiant, jog Vilniaus žydus ištiko tragedija, kuri nutraukė šios per amžius Vilniuje gyvenusios bendruomenės tradicijas, kultūrą ir tęstinumą. Tad Koeno tikslas – dokumentuoti šią tradiciją nuo pat žydų įsikūrimo Vilniuje 14-ame a. iki pat tragiškos pabaigos Holokausto metu. Būtent dėl šių aplinkybių knyga neapima Holokausto – žydų bendruomenė šioje istorijoje vis dar gyva, pulsuojanti, kupina idėjų, svajonių ir planų. Knygos ištraukas skaito aktorius Andrius Bialobžeskis.

En la última entrega de Ferrolanos por el Mundo, Alfonso Jurado nos cuenta su experiencia viviendo en Luxemburgo, donde combina su carrera en finanzas con su pasión por la moda. Nacido en Ferrol, Alfonso estudió Derecho y Empresariales y comenzó su trayectoria internacional con un Erasmus en Vilna, Lituania, antes de establecerse en Luxemburgo en 2021. Allí trabaja en un fondo de inversión y ha fundado Dulux, una marca de ropa que refleja su visión moderna y cosmopolita con raíces gallegas. Durante la entrevista, Alfonso comparte los retos de adaptarse a un país multilingüe y multicultural, la importancia de la familia en su vida, y la riqueza cultural y turística de Luxemburgo, destacando su cercanía con otras ciudades europeas. También anima a jóvenes y familias a descubrir este pequeño pero fascinante país, combinando oportunidades profesionales con calidad de vida y creatividad.

Israel Cohen. „Vilna: žydiškojo Vilniaus istorija“. Vertė Miglė Anušauskaitė, išleido leidykla „Hubris“.Tai pirmoji išsami Vilniaus žydų istorija, išleista 1943-čiais m. Jungtinėse Amerikos Valstijose, jau nujaučiant, jog Vilniaus žydus ištiko tragedija, kuri nutraukė šios per amžius Vilniuje gyvenusios bendruomenės tradicijas, kultūrą ir tęstinumą. Tad Koeno tikslas – dokumentuoti šią tradiciją nuo pat žydų įsikūrimo Vilniuje 14-ame a. iki pat tragiškos pabaigos Holokausto metu. Būtent dėl šių aplinkybių knyga neapima Holokausto – žydų bendruomenė šioje istorijoje vis dar gyva, pulsuojanti, kupina idėjų, svajonių ir planų. Knygos ištraukas skaito aktorius Andrius Bialobžeskis.

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

Halacha requires reciting Birkot Ha'Torah in the morning before one learns Torah. Does this apply only if one wants to learn Torah verbally, or even if one is interested in learning silently, such as by reading without saying the words? For example, if a person wakes up in the middle of the night, and he wants to read a Torah book to help him fall back asleep, must he first recite Birkot Ha'Torah? This question arises also if one sits and drinks coffee early in the morning before reciting Birkot Ha'Torah. May he silently read a Torah book while drinking, or must he first recite Birkot Ha'Torah? For that matter, is one allowed upon waking in the morning to think about Torah before he recites Birkot Ha'Torah? The Bet Yosef cites the Agur (Rav Yaakob Landau, 1410-1493) as ruling that Birkot Ha'Torah is required only before learning Torah verbally, but not before learning silently. Just as praying only with one's eyes, without saying the words, does not qualify as prayer, likewise, learning Torah without saying the words does not constitute "learning" as far as the Birkot Ha'Torah requirement is concerned. The Shulhan Aruch rules accordingly. The Vilna Gaon (Rav Eliyahu of Vilna, 1720-1797), however, disagrees. He notes the verse in which G-d commands, "Ve'hagita Bo Yomam Va'layla" (Yehoshua 1:8), that we must study Torah day and night. The word "Hagita," the Gaon asserts, refers to unspoken thoughts, as in the expression, "Hegyon Libi" ("the stirrings of my heart" – Tehillim 19:15), and thus the Misva of Torah study is fulfilled even through silent learning. The Nishmat Adam (Rav Abraham Danzig of Vilna, 1748-1820) refuted this proof, pointing to the text of Birkot Ha'Torah, which mentions "words of Torah" ("Dibreh Torah"), implying that this refers specifically to spoken words (as "Dibur" means "speech"). Moreover, the Nishmat Adam cites several instances where the word "Hegyon" clearly refers to speech, and not to silent thought, such as "U'lshoni Tehegeh Sidkecha" (Tehillim 35:28), "Pi Sadik Yehegeh Hochma" (Tehillim 37:30), and "Lo Yehegu Bi'gronam" (Tehillim 115:7). (The Vilna Gaon would likely respond that "Hegyon" refers to both speech and silent thoughts, and thus both fall under the command of "Ve'hagita" and require Birkot Ha'Torah.) The Nishmat Adam further notes that the Gemara (Berachot 21a) cites as the source of the Birkot Ha'Torah obligation the verse in Debarim (32:3), "Ki Shem Hashem Ekra Habu Godel L'Elokenu" – "When I call the Name of G-d, express praise to our G-d." This verse speaks of reciting a Beracha when one "calls the Name of G-d," suggesting that this applies only to verbally articulating the words of Torah. The majority of Poskim follow the view of the Shulhan Aruch, that Birkot Ha'Torah is not required before silent Torah study. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Hacham Ovadia Yosef. (Moreover, there is considerable discussion among later Poskim as to whether the Vilna Gaon truly held the stringent position that even thinking Torah requires Birkot Ha'Torah, or only considered this possibility.) Therefore, one who wishes to silently think about Torah in the middle of the night, or in the morning before reciting Birkot Ha'Torah, may do so.

Shmuel Bak (Samuel Bak), the internationally renowned artist and Holocaust survivor, presented in a lengthy conversation with his friend, The Yiddish Voice co-host Sholem Beinfeld. Excerpts from Pucker Gallery's page about Bak: Samuel Bak was born in Vilna, Poland in 1933, at a crucial moment in modern history. From 1940 to 1944, Vilna was under Soviet, then German occupation. Bak's artistic talent was first recognized during an exhibition of his work in the Ghetto of Vilna when he was nine years old. While he and his mother survived, his father and four grandparents all perished at the hands of the Nazis. At the end of the war, he fled with his mother to the Landsberg Displaced Persons Camp, where he enrolled in painting lessons at the Blocherer School in Munich. In 1948, they immigrated to the newly established state of Israel. He studied at the Bezalel Art School in Jerusalem and completed his mandatory service in the Israeli army. In 1956, he went to Paris to continue his education at the École des Beaux Arts.... Bak has exhibited extensively in major museums, galleries, and universities throughout Europe, Israel, and the United States. He lived and worked in Tel Aviv, Paris, Rome, New York, and Lausanne before settling in Massachusetts in 1993 and becoming an American citizen. Bak has been the subject of articles, scholarly works, and over twenty books, most notably a 400-page monograph entitled Between Worlds. In 2001, he published his touching memoir, Painted in Words, which has been translated into four languages, and a biography entitled Art & Life: The Story of Samuel Bak was published in 2023. Related links: Wikipedia page for Samuel Bak: https://en.wikipedia.org/wiki/Samuel_Bak Pucker Gallery page for Samuel Bak: https://www.puckergallery.com/samuel-bak Samuel Bak Museum: The Learning Center (Omaha, NE): https://www.unomaha.edu/samuel-bak-museum-the-learning-center/ Sholem Beinfeld is co-editor-in-chief of the Comprehensive Yiddish-English Dictionary and Professor of History, Emeritus, Washington University, St. Louis. He translated The Rudashevsky Diary, which was published as the November, 2024, issue of The Jewish Quarterly. אַ כּ‫תיבֿה וחתימה טובֿה! Featured Announcements for Rosh Hashona: Greetings on behalf of the League for Yiddish / די ייִדיש-ליגע by Gitl Schaechter-Viswanath, Board Chair. Recorded Sept. 9, 2025. Greetings on behalf of the American Association of Jewish Holocaust Survivors and Descendants of Greater Boston, featuring members Mary Ehrlich, Rosalie Reszelbach and Tania Lefman (Treasurer). Recorded Sept. 9 and 10, 2025. Greetings from Eli Dovek ז״ל, late proprietor of our sponsor Israel Bookshop, Brookline, MA. Recorded in 2009. Greetings on behalf of the Boston Workers Circle / דער באָסטאָנער אַרבעטער-רינג by Libe Gritz. Recorded Sept. 17, 2025. Greetings by The Yiddish Voice co-hosts Leye Schporer-Leavitt, Sholem Beinfeld and Dovid Braun. Recorded Sept. 17...

Ki Savo: Vilna Goan's "Scary" Tefilin

The Gemara in Masechet Nedarim (81a) famously attributes the destruction of the first Bet Ha'mikdash to the people's failure to recite Birkot Ha'Torah – the daily blessings over the Misva of Torah study. The prophet Yirmiyahu (9:11) rhetorically asks, "Al Ma Abeda Ha'aretz" – "On account of what was the land destroyed?" – and then relays to us Hashem's answer: "Al Ozbam Et Torati" – "on account of their abandoning My Torah." The Gemara clarifies that in truth, the people during the time of the first Bet Ha'mikdash learned Torah, but they were deemed guilty of "abandoning" the Torah in that they neglected to recite the required Berachot over Torah study. Later commentators advanced different approaches to explain why the failure to recite Birkot Ha'Torah was considered such a grievous infraction. One interpretation is that the Jews of the First Commonwealth viewed Torah study as nothing more than a practical necessity, a means of knowing what to do. They mistakenly thought that the only reason to learn Torah is to obtain the information needed for proper observance of the Misvot. But in truth, this is only one aspect of Torah learning. Certainly, we must learn practical Halacha so we can observe the Torah correctly – but the Misva of Torah study extends far beyond that. As we say each evening in the Arbit prayer, "Ki Hem Hayenu Ve'orech Yamenu" – "For they are our lives, and the length of our days." Torah is a vitally important component of religious life, the way we connect to Hashem and immerse ourselves in Kedusha. We learn Torah not just for the functional purpose of knowing how to perform the Misvot, but also as an integral part of our pursuit of spirituality and holiness, and our effort to build a close relationship with our Creator. During the time of the first Bet Ha'mikdash, the people did not recite Birkot Ha'Torah because Berachot are recited only over the fulfillment of a Misva, and not over the performance of a "Hechsher Misva" – the preparatory stage of a Misva. For example, we recite a Beracha on Sukkot when eat in the Sukka, which fulfills the Misva, but not when we build the Sukka, which we do only to facilitate the Misva. Similarly, a Sofer does not recite a Beracha when he prepares a pair of Tefillin; a Beracha is recited only when one actually fulfills the Misva by putting the Tefillin on. Hence, the people in the First Commonwealth, who mistakenly saw Torah study as just a means of facilitating Misva observance, did not see any reason to recite a Beracha over Torah study. But in truth, Torah study is itself a Misva – and an exceptionally important Misva – which warrants a Beracha, just like other Misvot. Rabbenu Yona (Spain, d. 1264) explained that the people of that time did not sufficiently value Torah learning. They learned Torah, but they failed to appreciate the singular importance of this great Misva, which, as the famous first Mishna in Pe'a teaches, is equivalent to all other Misvot combined ("Ve'talmud Torah Ke'negged Kulam"). The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) taught that each word of Torah that we learn is equivalent to the other 612 Misvot combined. The Jews during the period of the first Mikdash did not recognize the great value of this Misva – and they were thus considered to have neglected the Beracha, and for this they were punished.

Unlock the spiritual and communal power of charity within Judaism as Rabbi Aryeh Wolbe guides us through the teachings of the Kitzur Shulchan Aruch. Discover the profound obligation each of us carries to give within our means, regardless of financial status, and how this act of giving can be a catalyst for both personal and spiritual growth. With insights from the Gaon of Vilna, we explore the distinction between tithes and personal charity, affirming that every act of giving holds equal value in the eyes of the Divine, whether it comes from abundance or modest means.Navigate the complexities of charitable giving with a heartfelt discussion on the guidelines rooted in Jewish tradition. Learn how to support individuals based on their previous lifestyles and the importance of maintaining dignity for both giver and receiver. Rabbi Wolbe highlights the thoughtful balance between personal financial stability and the aspiration to give generously, stressing that charity is not just an act of kindness but a profound commitment to communal harmony and peace. Our conversation also emphasizes the essential role of supporting both Jewish and non-Jewish individuals in need.Witness the transformative power of dignified charitable initiatives within the Jewish community. Rabbi Wolbe shares stories of organizations like Tomche Shabbat and a unique clothing charity in Brooklyn, both of which prioritize preserving the dignity and self-esteem of recipients. By offering gift cards instead of food boxes and creating store-like environments for clothing selection, these initiatives empower those in need, allowing them to maintain their dignity. We close with a reflection on the spiritual connection between giving and Hashem, celebrating the divine blessing of being able to give the finest in the spirit of true generosity.To have your questions featured on the Ask Away series, please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #56) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 22, 2025, in Houston, Texas.Released as Podcast on September 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Charity, #Judaism, #Giving, #Tithes, #Dignity, #Guidelines, #Poverty ★ Support this podcast ★

Unlock the spiritual and communal power of charity within Judaism as Rabbi Aryeh Wolbe guides us through the teachings of the Kitzur Shulchan Aruch. Discover the profound obligation each of us carries to give within our means, regardless of financial status, and how this act of giving can be a catalyst for both personal and spiritual growth. With insights from the Gaon of Vilna, we explore the distinction between tithes and personal charity, affirming that every act of giving holds equal value in the eyes of the Divine, whether it comes from abundance or modest means.Navigate the complexities of charitable giving with a heartfelt discussion on the guidelines rooted in Jewish tradition. Learn how to support individuals based on their previous lifestyles and the importance of maintaining dignity for both giver and receiver. Rabbi Wolbe highlights the thoughtful balance between personal financial stability and the aspiration to give generously, stressing that charity is not just an act of kindness but a profound commitment to communal harmony and peace. Our conversation also emphasizes the essential role of supporting both Jewish and non-Jewish individuals in need.Witness the transformative power of dignified charitable initiatives within the Jewish community. Rabbi Wolbe shares stories of organizations like Tomche Shabbat and a unique clothing charity in Brooklyn, both of which prioritize preserving the dignity and self-esteem of recipients. By offering gift cards instead of food boxes and creating store-like environments for clothing selection, these initiatives empower those in need, allowing them to maintain their dignity. We close with a reflection on the spiritual connection between giving and Hashem, celebrating the divine blessing of being able to give the finest in the spirit of true generosity.To have your questions featured on the Ask Away series, please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #56) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on June 22, 2025, in Houston, Texas.Released as Podcast on September 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#AskAway, #Halacha, #Jewishlaw, #Charity, #Judaism, #Giving, #Tithes, #Dignity, #Guidelines, #Poverty ★ Support this podcast ★

The newly published excellent book in Hebrew about the life and times of Rav Chaim Ozer Grodzinski (1863-1940) by Rav David Kamenetsky, entitled Rav Chaim Ozer Grodzinski: Rabban shel Kol Bnei Hagola Volume 2, is a great contribution to our historical understanding both of this great leader and the entire era in which he operated. This second volume covers the years 1910-1930, and - just like the first volume - utilizes the vast repository of Rav Chaim Ozer's own many letters to tell his story using his own words. This meticulously researched work organizes Rav Chaim Ozer's and his correspondent's letters for the first time, allowing the narrative of major events in the Jewish world to be told by the protagonists themselves. Topics include the Katowice conference of Agudas Yisrael in 1912, World War I and its aftermath, the first Knessiah Gedola of Agudas Yisrael in Vienna in 1923, the Vilna Jewish community, the Vaad Hayeshivos & its Dos Vort newspaper, the dispute surrounding the Vilna rabbinate, and many others. This highly recommended book is a vital contribution to our understanding of Jewish history of that era.  Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

Dans quel contexte la Torah nous dit que Moché Rabbénou était le plus humble des hommes ? Qui a écrit la Torah ? Comment comprendre que la vie de chacun de nous est inscrite dans celle-ci ? En quoi un sourire peut-il sauver des vies ? Est-il suffisant d'étudier la Torah, même beaucoup, pour être une bonne personne ? Qu'est-ce que la modestie ? En quoi est-il si important d'avoir une bonne estime de soi ? Réponse à travers des propos du Ramban, du Gaon de Vilna et du Méiri, et plusieurs histoires.

One of morning blessings we are required to recite each day is "She'asa Li Kol Sorki" – "who Has made for me all that I need." This Beracha expresses gratitude for the ability to wear shoes, as it is only because we have shoes that we can go about and do all that we need to do. On a personal note, I gained greater appreciation for this Beracha after a bizarre experience I had during a trip to Mexico City. I was invited by the Syrian-Jewish community there to come as a guest speaker, and I stayed in a hotel. In the hotel room, I noticed that the hotel offered a shoe-polishing service, whereby the guest gives in his shoes before going to sleep, and they are placed outside his door freshly-polished the next morning. I gave in my shoes, but the next morning, after I got dressed, they were not by my door. I had no choice but to go down the lobby – where the leaders of the community were meeting me to bring me to the synagogue – without my shoes. I explained to them what happened, and we spoke to the hotel staff. They brought me to the room where the shoes are kept, and I had to rummage through piles of shoes for quite some time until I found mine. That morning, I understood the significance of this Beracha that we recite each morning – "She'asa Li Kol Sorki." We tend to take it for granted that we can put on shoes every morning, but this is, in truth, a wonderful gift that we must appreciate. This message applies as well to the Beracha of "Malbish Arumim" which we recite each morning to thank Hashem for having clothing. This blessing, too, should never be taken for granted. Every so often it happens that a fire breaks out in a home or building during the night, forcing the residents to go outside in their bathrobes, as all their clothing goes up in flames. We must always appreciate the fact that Hashem provides us with clothing and shoes to wear each and every day. Grammatically, the word "She'asa" in the phrase "She'asa Li Kol Sorki" should be pronounced with the emphasis on the second syllable: "She-A-sa." This Beracha is unique in that it is formulated in the past tense – "She'asa" ("who has made"), as opposed to the present tense – "Ha'oseh" ("who makes"). The reason why this Beracha is formulated in the present tense might be that people sometimes recognize how Hashem has fulfilled their needs only in retrospect, after the fact. Often, things happen in life that make us feel that Hashem is specifically not fulfilling our needs, that He is ignoring us, or withholding our necessities from us. For example, when a person loses his job, or when his business takes a downturn, he might not recognize how "Oseh Lo Kol Sorki," that G-d is currently taking care of him. But later, when he finds a better job, or when he finds a different business opportunity, he realizes that everything was for the best, and that Hashem was always doing what was best for Him. Therefore, it is only afterward when we can look back and say, "She'asa Li Kol Sorki," recognizing in hindsight that Hashem was caring for us all along, even when it seemed like He wasn't. Our custom is to recite the Beracha of "She'asa Li Kol Sorki" after the Beracha of "Ha'mechin Mis'adeh Gaber" (as opposed the custom to reverse the order). Furthermore, we pronounce the final word of this blessing "Sorki," and not "Sorkai." There are two days on the Jewish calendar – Tisha B'Ab and Yom Kippur – when Halacha forbids wearing regular shoes. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayesheb, thus writes that the Beracha of "She'asa Li Kol Sorki" is not recited on these days. Since this Beracha expresses gratitude for the ability to wear shoes, it is omitted on days when wearing shoes is forbidden. Citing the Sha'ar Ha'kavanot, the Ben Ish Hai explains that although the Arizal taught that there are deep mystical concepts underlying the morning blessings, and their meaning thus extends beyond the actual phenomena which they mention, nevertheless, this is relevant only when other Jews benefit these phenomena. If a person himself does not benefit from a certain phenomenon mentioned by one of the Birkot Ha'shahar, he nevertheless recites that Beracha because others are benefitting. On Tisha B'Ab and Yom Kippur, however, nobody is allowed to wear shoes, and so the Beracha of "She'asa Li Kol Sorki" cannot be recited. Hacham Ovadia Yosef, in a responsum in Yabia Omer, questions this ruling of the Ben Ish Hai, presenting several reasons why this Beracha should be recited even on days when wearing shoes is forbidden. Firstly, Halacha permits wearing shoes on Tisha B'Ab and Yom Kippur to protect against potential harm, such as if there may be scorpions on the ground where one walks. Therefore, we indeed benefit from the protection provided by shoes even on Tisha B'Ab and Yom Kippur. Secondly, we recite Birkot Ha'shahar to thank Hashem for "Minhago Shel Olam" – the natural order which He created that allows us to live and function, irrespective of whether we actually benefit from these phenomena on a particular day. Therefore, even on days when we do not wear shoes, we should thank Hashem for the blessing of shoes from which people normally benefit. Another argument is that Halacha does not forbid all shoes on Tisha B'Ab and Yom Kippur, only those made from leather. Therefore, there is reason to recite the Beracha of "She'asa Lo Kol Sorki" even on these days. Additionally, at night, after the conclusion of Tisha B'Ab and Yom Kippur, we are permitted to wear shoes, and as Birkot Ha'shahar are recited only in the morning, they clearly cover the entire day and also the following night. Hence, even if we would understand Birkot Ha'shahar as expressing gratitude for the benefit we receive, we should still recite "She'asa Li Kol Sorki" on Yom Kippur and Tisha B'Ab, because we can wear shoes at night. (The Gaon of Vilna had the practice of reciting "She'asa Li Kol Sorki" when he put on his shoes upon the conclusion of Yom Kippur. We, however, follow the view that Birkot Ha'shahar can be recited only during the day, and the Beracha covers the rest of the day and the following night.) Finally, whereas the Arizal maintained that Birkot Ha'shahar thank Hashem specifically for the blessings that He grants us, the Jewish Nation, others, including Rabbenu Nissim, felt that these Berachot refer to the natural order that benefits all mankind. Hence, even though Jews do not wear shoes on Tisha B'Ab and Yom Kippur, the Beracha of "She'asa Li Kol Sorki" should perhaps be recited since gentiles benefit from shoes on these days. Indeed, Rav Yosef Karo (author of the Shulhan Aruch, 1488-1575), in one of his published responsa (Abkat Rochel, 54), writes explicitly that the accepted custom is to recite the Beracha of "She'asa Li Kol Sorki" even on Tisha B'Ab and Yom Kippur, and emphasizes that this custom should be followed. Accordingly, Hacham Ovadia Yosef ruled that if somebody asks whether or not to recite this Beracha on Tisha B'Ab and Yom Kippur, he should be told not to recite it, given the different views that exist. If, however, a person does recite the Beracha, he should not be corrected, because this practice has strong Halachic basis. This ruling of Hacham Ovadia appears in the first edition of Yalkut Yosef (p. 55). But in a later work – Halichot Olam (vol. 1, p. 53) – the Hacham changed his position, and ruled that the Beracha of "She'asa Li Kol Sorki" should be recited on Yom Kippur and Tisha B'Ab. This was his final ruling, and this is the Halacha that should be followed. Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that his father would make a point of wearing his regular leather shoes at night after Tisha B'Ab and Yom Kippur, in order to strengthen the case for reciting the Beracha of "She'asa Li Kol Sorki" on these days. It goes without saying that a mourner, Heaven forbid, recites "She'asa Li Kol Sorki" even though he does not wear regular shoes, since everybody else is wearing shoes. Summary: The Beracha of "She'asa Li Kol Sorki" – which thanks Hashem for the gift of shoes – should be recited after the Beracha of "Ha'mechin Mis'adeh Gaber." The emphasis in the word "She'asa" should be on the second syllable ("She-A-sa"). We pronounce the final word "Sorki," and not "Sorkai." The Beracha should be recited even on days when shoes are not worn – during mourning, on Tisha B'Ab, and on Yom Kippur.

La caída de la Unión Soviética no fue sólo el colapso de un sistema político, sino también el derrumbe de una utopía que había marcado el siglo XX con símbolos, mitos y promesas de justicia social. Tras décadas de traumas —como los gulags, el Holodomor, la represión en Europa del Este y la guerra de Afganistán—, el desencanto ético y existencial debilitó al régimen desde dentro. A inicios de los años noventa, la resistencia pacífica en Vilna y la independencia de Ucrania mostraron las grietas irreversibles, mientras en Moscú el fallido golpe de Estado de 1991 y la renuncia de Gorbachov sellaron el fin de la URSS. De ese vacío emergió la Rusia de Putin, que sobre la base de un pacto con los oligarcas, el auge energético y una narrativa nacionalista e histórica, buscó reconstruir el orgullo perdido y proyectarse como una potencia global alternativa a Occidente. Notas del episodio: Este episodio fue traído a ustedes gracias a Boston Scientific ¿Qué fue la Unión Soviética? Aquí una explicación de la naturaleza de una de las potencias que marcó el curso del siglo XX Glasnost y Perestroika, dos palabras claves para entender los últimos años de la URSS Contradicciones y hechos que llevaron a la caída de la Unión Soviética El día que Boris Yeltsin se subió a un tanque, el día que precipitó la caída de la URSS La llegada de Putin al poder Putin y el nacionalismo ruso, una apuesta por la identidad y el poder   Sigue mis proyectos en otros lugares:  YouTube ➔ youtube.com/@DianaUribefm  Instagram ➔ instagram.com/dianauribe.fm Facebook ➔ facebook.com/dianauribe.fm Sitio web ➔ dianauribe.fm Twitter ➔ x.com/DianaUribefm  LinkedIn ➔ www.linkedin.com/in/diana-uribe    Gracias de nuevo a nuestra comunidad de patreon por apoyar la producción de este episodio. Si quieres unirte, visita www.dianauribe.fm/comunidad      

In this episode we continue our conversation with Kevin Cloud and Lisa Kenner Grissom about their new musical: Vilna: A Resistance Story. VILNA: A RESISTANCE STORY is an exciting new musical about Vitka Kempner, a 19-year-old Jewish girl who inspired the heroic Jewish resistance movement in the Vilna ghetto during the Holocaust. After the Nazis invade Poland, a fierce and fearless Vitka escapes to the free, bohemian city of Vilna, Lithuania where she meets a group of young artists—led by visionary poet Abba Kovner—and inspires them to form a resistance. But when the Nazis invade and confine Jews to the ghetto, Vitka and the group must find creative ways to fight back. With the Nazis bearing down, they make a daring escape to the forest where Vitka blows up a Nazi train—the first act of sabotage by a Jewish partisan in WWII—paving the way for their return to reclaim their beloved city. With a vibrant klezmer-influenced pop score, VILNA tells a forgotten and inspiring story that speaks to our times. This episode features the songs “Never Say”, performed by Greg Lafollette, and also “Sewers” performed by Greg Lafollette. Connect with Vilna: A Resistance Story: Website: https://www.vilnamusical.com/ Instagram: @vilnamusical Connect with Kevin Cloud: Website: https://www.kevincloud.co/ Instagram: @kevincloudkc Connect with Lisa Kenner Grissom: Website: http://lisakennergrissom.com/ Instagram: @lisa_kenner_grissom_ Connect with New York Theatre Barn: Twitter: @nytheatrebarn Instagram: @newyorktheatrebarn  Facebook.com/nytheatrebarn nytheatrebarn.org  Pauls's personal instagram: @paulsmacs Teresa's personal instagram: @terijoyeaux Learn more about your ad choices. Visit megaphone.fm/adchoices

Halacha allows one to recite the Birkot Ha'shahar (morning blessings) either standing or sitting. Strictly speaking, there is no preference, and one should therefore recite the Berachot in whichever position lends itself to greater Kavana (concentration). Rav Haim Palachi (Turkey, 1788-1868), in his Kaf Ha'haim, writes that one should preferably recite the Berachot while seated, as one is generally better able to concentrate and focus while sitting. Certainly, one should not recite the Birkot Ha'shahar while walking about, or while being involved in some other activity. The Ashkenazim have the practice of reciting Birkot Ha'shahar in the synagogue. In fact, the morning prayer service in Ashkenazic synagogues begins with the Hazan reciting the morning Berachot. The advantage of this custom is that it offers the congregation the opportunity to answer "Amen" to all these Berachot. The Sadikim teach that one should endeavor to answer "Amen" ninety times over the course of the day. Just as Halacha requires reciting one hundred Berachot each day, there is a tradition that we should strive for ninety "Amen" responses every day. Some have explained that the four letters that form the word "Sadik" – Sadi, Dalet, Yod, and Kuf – have the numerical values of 90, 4, 10 and 100. These allude to the ninety daily "Amen" responses, the four recitations of Kedusha (twice in the repetitions of the Amida – in Shaharit and Minha – once before Shema, and once in U'ba Le'sion), the ten Kaddish recitations that one should hear each day, and the one hundred Berachot. One who ensures to accomplish all this each day is considered a "Sadik." The Ashkenazic practice that the Hazan recites Birkot Ha'shahar in the synagogue helps ensure that a person reaches ninety "Amen" responses over the course of the day. This does not, however, appear to be the custom among Sephardim. The Shulhan Aruch writes that one who washes Netilat Yadayim in the morning at home should not recite the Beracha of "Al Netilat Yadayim" in the synagogue, because this results in a considerable lapse of time between the Misva and the Beracha . We may infer from the Shulhan Aruch's remark that reciting Birkot Ha'shahar at home, before arriving at the synagogue, is perfectly acceptable, as the only concern arises with regard to the particular Beracha of "Al Netilat Yadayim" which must be recited at the time one washes his hands. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) made a point of reciting Birkot Ha'shahar in his home. This was also the opinion of the Kaf Ha'haim Sofer (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939), and this was the practice of Hacham Ovadia Yosef. Nevertheless, if one prefers reciting Birkot Ha'shahar in the synagogue, figuring that at home it would be more difficult to recite the Berachot with proper concentration, then he may certainly do so. However, as mentioned, he must recite the Beracha of "Al Netilat Yadayim" right after he washes his hands soon after waking up, and he must recite "Asher Yasar" immediately after using the restroom. Additionally, as it is preferable to recite "Elokai Neshama" immediately after the recitation of "Asher Yasar," this blessing, too, should be recited at home. It turns out, then, that even if one prefers reciting Birkot Ha'shahar in the synagogue, he will nevertheless recite the Berachot of "Al Netilat Yadayim," "Asher Yasar" and "Elokai Neshama" at home. As such, there might be a practical advantage to reciting all the Birkot Ha'shahar at home, because dividing them – reciting some at home and some in the synagogue – could cause confusion. Since several Berachot must be recited at home, it is preferably to recite the blessings all together, as otherwise one might be uncertain when he arrives at the synagogue about which Berachot he already recited and which he did not. The Shulhan Aruch rules that if a person attends an Ashkenazic synagogue, where the Hazan recites the morning Berachot aloud, and he hears and answers "Amen" to the Berachot, he may nevertheless then recite the Berachot himself, if he had not recited them previously. He is not considered to have fulfilled his obligation by listening to the Hazan's recitation. The reason is that a person does not fulfill his obligation by hearing another person's Beracha unless they both have in mind that the recitation should fulfill the listener's requirement. Meaning, both the person reciting the Beracha and the person listening to the Beracha must have this in mind, and if not, then the listener does not satisfy his obligation. (Some explain on this basis the custom to exclaim "Shamayim" before someone recites a Beracha on behalf of others, as this word is an acrostic representing the phrase "Shome'a Mashmia Yahdav Mechavnim" – the listener and the one reciting must together have intention for the Beracha to fulfill the listener's obligation.) Clearly, when the Hazan recites the morning blessings in the synagogue, he has no intention at all for those listening to fulfill their obligation, and the congregation similarly does not have this intention. Therefore, the listeners can – and should – recite Birkot Ha'shahar afterward if they hadn't already. This is similar to the common practice for the Rabbi to count the Omer aloud, with the Beracha, before the congregation counts, in order that everyone hears which day to count. Here, too, neither the Rabbi nor the congregation intends for his Beracha to fulfill their obligation, and so the congregation recites the Beracha themselves afterward. (By contrast, when Hallel is recited in the synagogue, the Hazan and the congregation should have in mind that his Beracha over the Hallel should fulfill their obligation, and the congregation should then proceed right to Hallel without reciting the Beracha.) If a person does not remember whether he recited one of the morning blessings, we apply the famous rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in cases of uncertainty – and he does not recite the Beracha. Preferably, he should find somebody who has yet to recite the morning Berachot and listen to that person's recitation of the Beracha or Berachot about which he is uncertain, and answer "Amen," with the intention to fulfill his obligation if this is necessary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person in this situation who cannot hear the Beracha recited by someone else should recite the Beracha while omitting the words "Ata Hashem Elokenu Melech Ha'olam," and think these words in his mind, without saying them. Fascinatingly, the Ben Ish Hai discusses this Halacha by envisioning the scenario of a person who had woken up in the middle of the night for Tikkun Hasot (the prayer recited by some at halachic midnight), and, because of his fatigue, is unsure whether or not he recited all the Birkot Ha'shahar afterward. It seems that the Ben Ish Hai could not countenance a situation where somebody slept normally and, due to his mindlessness, doesn't remember whether he recited all the morning blessings. It was clear to the Ben Ish Hai that people are focused when reciting Berachot in the beginning of the day, and thus the only possible case he could imagine of a Safek (doubt) was a person who arose for Tikkun Hasot… Different opinions exist as to the final point in the day by which one must recite Birkot Ha'shahar. The Derech Ha'haim (Rav Yaakob Lorberbaum of Lissa, 1760-1832) rules stringently on this matter, and maintains that one may recite the morning blessings only until the end of the fourth hour of the day – the final time by which one should recite the Amida prayer. A different opinion is taken by Rav Shlomo Kluger (1785-1869), who maintained that these Berachot may be recited until Hasot (halachic midday). However, Hacham Ovadia Yosef, in Yehaveh Da'at, cites a large number of Poskim who ruled that Birkot Ha'shahar may be recited the entire day, until sundown. According to this view, even if somebody is unwell and got out of bed in the afternoon, he can and should still recite Birkot Ha'shahar. These Poskim include the Zera Emet (Rav Yishmael of Modena, Italy, 1723-1811), the Ma'amar Mordechi (Rav Mordechai Karmi, 1749-1825), the Ben Ish Hai (in Rav Pe'alim), and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunis, 1786-1830). In light of these different opinions, the Kaf Ha'haim writes that we should follow the rule of "Safek Berachot Le'hakel," and thus if a person, for whatever reason, did not recite Birkot Ha'shahar until after the fourth hour of the day, he should not recite the blessings. Hacham Ovadia Yosef, however, disagrees, noting that the vast majority of Poskim allows reciting the Berachot the entire day. Those who rule otherwise are a very small minority, such that their dissenting view is not sufficient to create a situation of Safek. Hacham Ovadia also draws our attention to the practice followed by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) to recite one of the morning blessings – "She'asa Li Kol Sorki" – on the night after Yom Kippur. This Beracha is recited to express gratitude over the ability to wear shoes, and so the Gaon felt that it should not be recited on Yom Kippur, when we do not wear normal shoes. On Mosa'eh Yom Kippur, however, when he put on his shoes, the Gaon recited the Beracha. According to the Gaon, then, Birkot Ha'shahar could be recited even past sundown, in the evening. Although we do not follow this opinion, it is another indication of the large consensus allowing the recitation of Birkot Ha'shahar throughout the day. Therefore, Hacham Ovadia writes, one who did not recite Birkot Ha'shahar in the morning can do so throughout the day, until sunset. Birkot Ha'shahar may be recited as early as Hasot (halachic midnight), but only if the person had gone to sleep before midnight and then woke up without intending to go back to sleep (such as those who wake up for Tikun Hasot). If a person goes to sleep after Hasot, he may not recite Birkot Ha'shahar before going to sleep. Likewise, a person who woke up after Hasot but plans to go back to sleep should not recite Birkot Ha'shahar at that point. Somebody who remains awake throughout the night should not recite Birkot Ha'shahar until daybreak (Alot Ha'shahar).

The Torah in Parashat Vaet'hanan (4:2) introduces the prohibitions known as "Bal Tosif" and "Bal Tigra" – adding onto the Torah's laws, and detracting from the Torah's laws. Rashi explains that this refers to adding onto or detracting from a particular Misva. He gives the examples of wearing Tefillin with parchment containing more or fewer Parashiyot (sections of text) than the Torah requires. There are four Parashiyot which are to be inserted in the Tefillin, and if a person adds a fifth Parasha, then he transgresses the prohibition of "Bal Tosif," and if he includes only three Parashiyot, then he violates "Bal Tigra." Another example given by Rashi is waving more than four species on Sukkot, or fewer than four. The Ramban comments that the prohibition of "Bal Tosif" includes also introducing a new Misva to the Torah. If a person comes along and makes up a new law, claiming that this should be part of the Torah, he violates the prohibition of "Bal Tosif." Conversely, one who decides that a certain Biblical command is no longer part of the Torah transgresses "Bal Tigra." The Ramban clarifies that this applies only to one who introduces a new law and claims that it is obligatory as a Biblical imperative. The Sages enacted numerous obligations and prohibitions, but they made it very clear that these are not included in Torah, but are rather provisions that they saw fit to legislate to meet a particular need. And, they stipulated that the laws they enacted are treated differently than the laws of the Torah, with greater leniency. Thus, they do not violate the prohibition of "Bal Tosif." The Gaon of Vilna (1720-1797) brilliantly noted that both interpretations are correct, and rooted in the text of the Torah. The prohibition of "Bal Tosif" appears not only here, in Parashat Vaet'hanan, but also later, in Parashat Re'eh (13:1). However, the contexts of these verses reveals that they address two different commands. Here in Parashat Vaet'hanan, the command of "Bal Tosif" appears after Moshe tells the people, "Listen to the statutes and laws which I am teaching you to observe" (4:1). Moshe is telling Beneh Yisrael that he was going to present to them the Misvot, and he then warns them not to add more laws or to reject any of the laws that he was teaching them. In Parashat Re'eh, however, Moshe says, "Each thing that I am commanding you – you shall ensure to observe; do not add onto it, and do not detract from it." It seems clear that in this verse, Moshe speaks of each particular Misva, urging the people to observe every Misva precisely as he commands, without adding onto the Misva or taking anything away from it. The Ha'ketab Ve'ha'kabbala (Rav Yaakov Tzvi Mecklenberg, 1785-1865) follows this general approach of the Vilna Gaon, but he notes a different distinction between the two verses. The command here in Parashat Vaet'hanan is formulated in the plural form – "Lo Tosifu…Ve'lo Tigre'u" – whereas the command in Parashat Re'ei appears in the singular form – "Lo Tosef…Ve'lo Tigra." The Ha'ketab Ve'ha'kabbala thus suggests that here in Parashat Vaet'hanan, the Torah is addressing not an individual, but rather the Sanhedrin, the highest rabbinic body, which represents the entire nation. These scholars, the leading Sages of Israel, are the ones who need the warning not to change the Torah by introducing new laws or doing away with existing laws. In Parashat Re'eh, by contrast, the Torah is addressing the individual, who has no authority and would thus never think to introduce a new Misva, or eliminate a Misva. He needs the warning not to add onto or detract from specific Misvot, such as by adding an additional Parasha to the Tefillin or removing a Parasha. This command reminds us of the timelessness of the Torah, that at no point does it become "outdated" or in need of modification. Already from the outset, when the Torah was given, we are told that it and all its commands are eternal and eternally binding. Today's world is, of course, very different from the world at the time of Matan Torah, and the changing circumstances may affect the practical application of certain Misvot, based on the details of each Misva's requirements as determined by our oral halachic tradition. But never can we say that a Misva is no longer binding simply by virtue of the fact that many centuries have passed since the Torah was given. Each and every Misva is eternally relevant, and we are bound to all the Misvot no less now than our ancestors were millennia ago.

This episode features a conversation with Kevin Cloud and Lisa Kenner Grissom about their new musical: Vilna: A Resistance Story. VILNA: A RESISTANCE STORY is an exciting new musical about Vitka Kempner, a 19-year-old Jewish girl who inspired the heroic Jewish resistance movement in the Vilna ghetto during the Holocaust. After the Nazis invade Poland, a fierce and fearless Vitka escapes to the free, bohemian city of Vilna, Lithuania where she meets a group of young artists—led by visionary poet Abba Kovner—and inspires them to form a resistance. But when the Nazis invade and confine Jews to the ghetto, Vitka and the group must find creative ways to fight back. With the Nazis bearing down, they make a daring escape to the forest where Vitka blows up a Nazi train—the first act of sabotage by a Jewish partisan in WWII—paving the way for their return to reclaim their beloved city. With a vibrant klezmer-influenced pop score, VILNA tells a forgotten and inspiring story that speaks to our times. This episode features the songs “Vilna, My Vilna", performed by Samantha Massell, Greg Lafollette, and the Ensemble of Vilna: A Resistance Story, as well as “Sheep to the Slaughter” performed by Kyle Anderson and the Ensemble of Vilna: A Resistance Story. Connect with Vilna: A Resistance Story: Website: https://www.vilnamusical.com/ Instagram: @vilnamusical Connect with Kevin Cloud: Website: https://www.kevincloud.co/ Instagram: @kevincloudkc Connect with Lisa Kenner Grissom: Website: http://lisakennergrissom.com/ Instagram: @lisa_kenner_grissom_ Connect with New York Theatre Barn: Twitter: @nytheatrebarn Instagram: @newyorktheatrebarn  Facebook.com/nytheatrebarn nytheatrebarn.org  Pauls's personal instagram: @paulsmacs Teresa's personal instagram: @terijoyeaux Learn more about your ad choices. Visit megaphone.fm/adchoices

Y a-t-il des juifs qui ont refusé la Torah et des non-juifs qui l'ont acceptée ? Comment un non-juif peut-il avoir envie de se convertir au judaïsme ? Sa venue dans le peuple juif est-elle une bonne chose ? Que doit-il faire pour devenir juif ? Un juif peut-il vraiment quitter sa religion ? Réponse à travers des propos du Gaon de Vilna, de Tossefot et du Arizal.

En quoi a consisté la faute du veau d'or ? Quels enseignements pouvons-nous en tirer pour améliorer notre foi en Hachem ? Réponse à travers des propos du Rambam, du Gaon de Vilna et du Ram'hal.

Last week, we asked you about that family recipe — the one everyone begs for, the one that “slaps harder than payday.” And wow, did you deliver! From secret spices to granny approved techniques, we were drooling in studio. So this week, we’re putting your money where your mouth is. We’ve collected some of your most mouthwatering recipes — and now we’re tasting them. Live. In studio. No filters, no Favours… just forks and facts. SECOND UP: Vilna has entered the chat — and she’s not here to play. She says her friend Nick makes a Savoury biscotti with sundried tomatoes that might just change everything you thought you knew about biscotti. Bold words… but we’re ready to crunch, munch and judge accordingly. See omnystudio.com/listener for privacy information.

La cumbre anual de la OTAN celebrada en La Haya esta semana pasará a la historia más por lo que se evitó hablar que por lo que se habló. El foco mediático se centró en el compromiso de incrementar el gasto en defensa hasta el 5% del PIB, una cifra con la que Donald Trump quiere medir el grado de compromiso europeo con su propia defensa. Si bajamos al detalle descubrimos que el objetivo real es del 3,5%, con un 1,5% adicional destinado a infraestructuras como carreteras o ferrocarriles, un capítulo un tanto ambiguo que vale tanto para usos civiles como militares. Este compromiso, plasmado en un breve comunicado cuajado de buenas palabras, carece de mecanismos vinculantes por lo que la probabilidad de incumplimiento es alta. Estados Unidos ni siquiera llega al 5%, se queda en del 3%, y queda por ahora fuera de ese compromiso. España, por su parte, firmó el acuerdo, pero Pedro Sánchez aclaró que no superará el 2,1% lo que ocasionó que Trump amenazase a España con aranceles. La cumbre, la primera con Mark Rutte como secretario general, buscaba llegar a un acuerdo para aumentar el gasto en defensa sin provocar la ira de Trump, que asistía por primera vez a una cumbre de la OTAN desde que comenzó la invasión rusa de Ucrania. Pero esta guerra, omnipresente en otras cumbres como la de Madrid de 2022 o la de Vilna en 2023, apenas se ha mencionado este año. Temas como la ayuda a Ucrania, su posible ingreso en la OTAN o las sanciones a Rusia se omitieron para no incomodar a Trump, que evita culpar a Putin de haber provocado la guerra. El presidente ucraniano, Volodímir Zelenski, fue invitado a la cena del martes, pero fue excluido de las reuniones, y el comunicado suavizó las referencias a Rusia. En el del año pasado se la mencionó 43 veces, este año sólo una. Todos los líderes europeos con la excepción de Sánchez, que buscó enfrentarse a Trump, se esforzaron por halagar al presidente de EEUU, temerosos de que reaccionase como JD Vance en Múnich hace unos meses. Sánchez tiene sus propias razones para buscar la confrontación, pero son de índole interna. Está asediado por escándalos de corrupción en su propio partido y no consigue aprobar los presupuestos, por lo que usó a Trump como antagonista para ganar apoyo entre sus socios. Pero fue la excepción. El resto de miembros transmitieron una imagen de unidad y propósito compartido. El aumento del gasto militar plantea retos importantes. Los países europeos tienen dificultades para financiar este incremento sin hacer recortes en el estado de bienestar. Otra opción sería subir impuestos, pero es difícil en un continente con impuestos ya asfixiantes en muchos casos. La vía del endeudamiento también está cegada. Buena parte de los países europeos tienen la deuda pública por las nubes, algunos en niveles insoportables por encima del 100% sobre PIB. La única opción viable es redirigir fondos de otras partidas de gasto, pero eso podría generar descontento social y alimentar el populismo, algo que preocupa en Bruselas. Además, las prioridades de los Estados miembros no son las mismas. Mientras los países bálticos o Polonia temen a Rusia, España e Italia se centran en su flanco sur, afectado por la inmigración ilegal y el contrabando. Los líderes europeos, acostumbrados a debates bizantinos sobre nuevas regulaciones y políticas climáticas, ahora tienen delante un panorama geopolítico incierto en un momento en el que sus economías no marchan precisamente bien. En La ContraRéplica: 0:00 Introducción 4:06 La OTAN quiere gastar 36:07 Sánchez y la OTAN 41:02 El ataque de Trump a Irán 44:56 Hooliganismo en política · Canal de Telegram: https://t.me/lacontracronica · “Contra la Revolución Francesa”… https://amzn.to/4aF0LpZ · “Hispanos. Breve historia de los pueblos de habla hispana”… https://amzn.to/428js1G · “La ContraHistoria de España. Auge, caída y vuelta a empezar de un país en 28 episodios”… https://amzn.to/3kXcZ6i · “Lutero, Calvino y Trento, la Reforma que no fue”… https://amzn.to/3shKOlK · “La ContraHistoria del comunismo”… https://amzn.to/39QP2KE Apoya La Contra en: · Patreon... https://www.patreon.com/diazvillanueva · iVoox... https://www.ivoox.com/podcast-contracronica_sq_f1267769_1.html · Paypal... https://www.paypal.me/diazvillanueva Sígueme en: · Web... https://diazvillanueva.com · Twitter... https://twitter.com/diazvillanueva · Facebook... https://www.facebook.com/fernandodiazvillanueva1/ · Instagram... https://www.instagram.com/diazvillanueva · Linkedin… https://www.linkedin.com/in/fernando-d%C3%ADaz-villanueva-7303865/ · Flickr... https://www.flickr.com/photos/147276463@N05/?/ · Pinterest... https://www.pinterest.com/fernandodiazvillanueva Encuentra mis libros en: · Amazon... https://www.amazon.es/Fernando-Diaz-Villanueva/e/B00J2ASBXM #FernandoDiazVillanueva #otan #defensa Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Emotions in Yiddish Ghetto Diaries: Encountering Persecutors and Questioning Humanity (Routledge, 2024) uses an empathic reading of Yiddish diarists' feelings, evaluations, and assessments about persecutors in the Warsaw, Lodz, and Vilna ghettos to present an emotional history of persecution in the Nazi ghettos. It re-centers the daily experiences of psychological and physical violence that made up ghetto life and that ultimately led victims to use their diaries as a place of agency to question and attempt to maintain their own beliefs in pre-war Jewish and Enlightenment ethics and morality. Holocaust scholars and students, as well as people interested in personal narratives, interpersonal relations, and the problem of dehumanization during the Holocaust will find this study particularly thought-provoking. Essentially, this book highlights the benefits of reading with empathy and paying attention to emotions for understanding the experiences of people in the past, especially those facing tragedy and trauma. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Emotions in Yiddish Ghetto Diaries: Encountering Persecutors and Questioning Humanity (Routledge, 2024) uses an empathic reading of Yiddish diarists' feelings, evaluations, and assessments about persecutors in the Warsaw, Lodz, and Vilna ghettos to present an emotional history of persecution in the Nazi ghettos. It re-centers the daily experiences of psychological and physical violence that made up ghetto life and that ultimately led victims to use their diaries as a place of agency to question and attempt to maintain their own beliefs in pre-war Jewish and Enlightenment ethics and morality. Holocaust scholars and students, as well as people interested in personal narratives, interpersonal relations, and the problem of dehumanization during the Holocaust will find this study particularly thought-provoking. Essentially, this book highlights the benefits of reading with empathy and paying attention to emotions for understanding the experiences of people in the past, especially those facing tragedy and trauma. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

Emotions in Yiddish Ghetto Diaries: Encountering Persecutors and Questioning Humanity (Routledge, 2024) uses an empathic reading of Yiddish diarists' feelings, evaluations, and assessments about persecutors in the Warsaw, Lodz, and Vilna ghettos to present an emotional history of persecution in the Nazi ghettos. It re-centers the daily experiences of psychological and physical violence that made up ghetto life and that ultimately led victims to use their diaries as a place of agency to question and attempt to maintain their own beliefs in pre-war Jewish and Enlightenment ethics and morality. Holocaust scholars and students, as well as people interested in personal narratives, interpersonal relations, and the problem of dehumanization during the Holocaust will find this study particularly thought-provoking. Essentially, this book highlights the benefits of reading with empathy and paying attention to emotions for understanding the experiences of people in the past, especially those facing tragedy and trauma. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

The discovery of vaccines shows that there's no discrepancy between science and Torah. Since the Torah is the Almighty's blueprint for creating the world, all the true scientific knowledge is in the Torah. Many of our sages, such as the Gaon of Vilna, the Shatzer Rov of London and the Chazon Ish were mathematical and scientific geniuses...

Welcome to the Jew and Gentile Podcast.   Text the Jew and Gentile your comments, questions, concerns (OY!), and news at: 424-444-1948   Donate today:    MUG-ON-A-MUG With your gift of $10 or more to FOI Equip, you to can have your very own Mug-on-a-Mug. Your generous donation helps to expand the important work of teaching the Bible from a Jewish perspective while raising up new FOI volunteers and representatives serving Jewish communities all around the world.   Visit gofoi.org/mug to make your gift today and receive your own Jew and Gentile Podcast Mug-on-a-Mug.   Oy, look at Steve's punim! FROM THE SCRIPTURES Ebinezar    Here I Raise My Ebenezer… https://www.dandelionministries.org/homepage/here-i-raise-my-ebenezer   China Moves to Formally End Christian Missionary Activity https://www.breitbart.com/politics/2025/04/08/china-moves-to-formally-end-christian-missionary-activity/   FOI Equip Classes:   Survivor Story: George Rishfeld GEORGE RISHFELD APRIL 10   In this April's FOI Equip class, George Rishfeld will give his survivor story. George Rishfeld (b. 1939) is a child Holocaust survivor who was born in Warsaw, Poland. He was just six months old when World War II began, forcing his family to flee to Vilna, Lithuania. With George's safety in mind, his parents decided to give him to Catholic friends who promised to raise George as their own. After being reunited with his parents after the war, George and his family emigrated to the United States in 1949. George has dedicated his life to sharing his story, as he believes Holocaust education is invaluable for preventing further atrocities.   Register at foiequip.org   FOI Resources  Get a free one-year trial subscription to Israel My Glory https://israelmyglory.org/subscribe/ Get Involved with Friends of Israel Gospel Ministry https://www.foi.org/outreach   Chris Katulka's book: Israel Always foi.org/israelalways   Steve Herzig's book: Jewish Culture & Customs foi.org/jcc   Christmas is Jewish Finding Messiah in Passover messiahinpassover.org   Harbingers Daily https://harbingersdaily.com/ In the News:   Around 75% of Hamas's tunnels in Gaza not destroyed by IDF - N12 https://www.jpost.com/breaking-news/article-849430   I was ‘killed' in a lightning strike —here's what happens after you die https://nypost.com/2025/04/07/lifestyle/i-was-killed-in-a-lightning-strike-heres-what-happens-after-you-die/?utm_campaign=iphone_nyp&utm_source=message_app   For first time: IDF allows soldiers to grow beards without special approval https://www.jpost.com/israel-news/article-849433?utm_source=jpost.app.apple&utm_medium=share   Yiddish Word of the Day: Gornisht helfn—-beyond help 

Hablamos en Berlín con Rosalía Sánchez, corresponsal del "ABC" de Madrid y de la Cadena COPE; en Vilna con Xavier Colás, corresponsal del diario madrileño "El Mundo", y en La Paz con la periodista boliviana Mery Vaca

The Gemara in Masechet Berachot (55) establishes that refusing to go to the Torah to recite the Beracha when called for an Aliya could potentially shorten a person's life, Heaven forbid. Moshe Rabbenu declares in the Book of Debarim (30:20), "For it [the Torah] is your life and the length of your days"; meaning, through Torah a person earns long life. The Gemara thus infers that one who refuses to go to the Torah for an Aliya forfeits the benefits of the Torah, and thus runs the risk of having his life shortened, God forbid. The Gaon of Vilna (Rabbi Eliyahu of Vilna, 1720-1797) commented that this concept underlies an interesting Halacha codified in the Shulhan Aruch (Orah Haim 135:6; listen to audio recording for precise citation). The Shulhan Aruch there addresses the case of a Kohen who arrived in the synagogue as the congregation began the Torah reading. As there was no Kohen in the synagogue prior to this Kohen's arrival, the congregation called a Yisrael to the Torah. The Shulhan Aruch rules that if the Kohen arrived only after the Yisrael recited the words "Baruch Ata Ado-nai" in the Beracha, then the Yisrael should complete the Aliya. Since he had already begun the Beracha, he should not be interrupted and replaced by the Kohen. If, however, the Kohen arrived before the Yisrael began reciting the Beracha, while the Yisrael recited "Barechu," then the Kohen is called to the Torah instead of the Yisrael. Interestingly, the Shulhan Aruch adds that in this case, the Yisrael should remain next to the Torah during the Kohen's Aliya and during the Levi's Aliya, and then he – that same Yisrael – should receive the third Aliya. Apparently, the Shulhan Aruch held that since this Yisrael had been called to the Torah, he must accept the invitation and read. Therefore, even though a Kohen arrived and was given the first Aliya, the Yisrael must nevertheless remain and receive an Aliya, so that he will not be considered as though he refused an invitation to come recite the Beracha over the Torah. This Halacha demonstrates the importance of receiving an Aliya, and the extent to which one must welcome this privilege. When a person is offered an Aliya he should not humbly decline; rather, he should eagerly embrace this opportunity to recite the Berachot over the Torah. Summary: A person who is offered an Aliya to the Torah should not decline. This applies even in a case where a congregation called a Yisrael for the first Aliya because no Kohen was present, and a Kohen entered the synagogue before the Yisrael began reciting the Beracha. Although the Kohen in this case receives the first Aliya in place of the Yisrael, the Yisrael should remain by the Torah and is given the third Aliya, so that he is not considered as having refused an Aliya to the Torah.