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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.

Dans la 'Amida, nous demandons à Hachem d'écouter notre voix. Pourquoi ne pas, plutôt, Lui demander d'écouter notre prière ? Réponse à travers plusieurs passages du Tanakh où le mot "Kol (voix)" apparaît, et des propos du Gaon de Vilna et du Malbim.

Soms lijkt het alsof liefde vanzelf moet komen. Maar wat als je zelf het grootste verschil kunt maken? In deze aflevering deelt Carla een persoonlijk verhaal over hoe innerlijke groei en gedachtenkracht niet alleen je leven, maar ook je liefdesleven kunnen veranderen.Ze vertelt hoe de Happy Healing Week van Vilna haar hielp om oude zwaarte los te laten, vastgeroeste aannames op te ruimen en lichter in het leven te staan. Ontdek hoe zo'n diepe week je kan leren om los te laten, nieuwe ruimte te maken en met kleine praktische keuzes (zoals een plankje in je kast vrijmaken) je toekomst anders vorm te geven.Boek Vind je EindmanWil jij liever zélf aan de slag met het vinden van je eindman? Met de complete boekbundel krijg je niet alleen mijn bestseller, maar ook 4 exclusieve extra's waaronder 10 geheime video's, alleen hier te bekijken. Hierdoor weet je precies wat de meest gemaakte fouten zijn en wat jij nu juist wel kunt doen om die liefdevolle relatie te krijgen. Bekijk hier wat je in de bundel krijgt én profiteer van het speciale aanbod dat nu voor je klaarstaat.

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.

For a 10% discount on Rabbi David Sutton's new book A Daily Dose of Perek Shira click the link below https://www.artscroll.com/Books/9781422644584.html Welcome to Daily Bitachon . We continue with Rabbenu Avraham ben HaRambam's levels of Bitachon. The third level, which has many nuances to it, is, in his words, when someone relies on Hashem to get what he needs, מאמין בזאת/and he believes this, בוודאות—with conviction, ובלי ספיקות/without any doubts. That's a very high level. He says that מעלת בטחון שלישית זו, לא ישיגוה רוב בני אדם/ most people won't reach that level. Shedding more light on this level of Bitachon, he adds, הנעלה ונישגבה שבמעלות הבטחון/this is the highest and most elevated level. ולא בנקל תושג/ And it's not easy to attain. An example of this, he says, is found in the Mishnah in Masechet Berachot , where we see that Rabbi Chanina ben Dosa would pray for people who were sick. And he would say, " This one is going to live, and this one is going to die. " They asked, " How do you know? " He replied, " If my prayers come out clearly, I know he's going to live. If not, then not." Rabbenu Avraham gives this as an example of someone who had a Vadai/he knew for sure. In other words he felt that if his prayers came out right, that was an indication of his Bitachon. He goes on: ומהיות שבעלי המעלה הזאת בטוחים בהשגת מבקשם/these people are guaranteed in receiving what they seek. Not because they are relying on their righteousness, but rather because they rely on Hashem's Hessed, as it says: ואני בחסדך בטחתי/I rely on Your kindness. Now , I'm not quoting every word of his, and I'm taking some things out of context, but it's important to know that such a level exists. There is a concept that I can rely on Hashem with certainty and receive what I seek. However, he clearly says that this is not for everybody—it takes a lot of hard work. But it does exist and we need to know that. Are we Rabbi Chanina ben Dosa? Obviously not. Rabbi Chanina ben Dosa is known for En Od Milevado. He's the one who the witch's daughter cast a spell on, and he said, "You can't touch me. It says En Od Milevado. " Rav Chaim Volozhin brings this down in his sefer also says it's not something for all times, and it's not easy—but it exists. So we must know this concept exists. Another example he gives is about Hillel HaZaken. The Gemara in Berachot 60A tells that Hillel HaZaken was walking on the road and heard a cry, and said, "I am certain this is not coming from my house." They bring a pasuk in Tehilim in: משמועה רעה לא יירא/he's not afraid of bad news. Why ? נכון לבו בטוח בה—because his heart is steadfast; he relies on Hashem. The Gaon of Vilna explains that this is one of the sources for this level of Bitachon. It's not so easy, and this cannot be overstated. Some people hear this concept and say, " You know what? I relied on Hashem, I really believed in Him, and I didn't get what I wanted!" But that level is not easily reached. The people he gives as examples are very, very great people—Hillel HaZaken and Rabbi Chanina ben Dosa! It's like any other great level. Yes it's a great level to be able to learn Torah for ten hours straight, but not everyone can do it. Some people can, some people can't. Some can learn four hours, some can learn two hours. It's not all or nothing. There could be a moment in time that you feel it, and then it fades. As much as you have it—that's how much you get it. Again, let's return to Rav Chaim Volozhin's En Od Milevado rule, where he says: To the extent that you believe there is nothing else but Hashem, all other forces will be annulled. It's not an all-or-nothing concept. Even within this level of relying on Hashem with certainty, it comes and goes. Things fluctuate. Rav Chaim Volozhin discusses this regarding the high level of learning Torah Lishma , where it says: מתוך שלא לשמה בא לשמה/from doing something not for God's sake, you eventually come to do it for Hashem's sake. He says it could be that you have it for one moment, and not for another. So we work on it, we try to reach it, we aspire to it. But we understand that it's not so easy, and it's not for everybody all the time. Still, we must know that this level exists, and that we can aspire to it on some level. The main point is to realize that ultimately, Hashem can do anything. Hashem is reliable if you rely on Him. Are you at that level? Only Hashem knows. I hope this sheds a little clarity on this concept that constantly comes up.

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.

Welcome to the Daily Bitachon. Yesterday we spoke about what true Bitachon is, based on the words of the son of the Rambam, Rabbi Avraham. True Bitachon means that at all times, you are focused on Hashem as the direct Cause for everything, realizing that all intermediaries are nothing more than that—intermediaries. The Gaon of Vilna explains three stages where one can trip up in relying on the wrong thing, and what the proper Bitachon mindset should be: Firstly, what happens at the onset of the challenge? When a person, lo alenu, has any type of challenge, whether, heaven forbid, medical, financial, or a challenge with a child not doing well in school, what is the initial reaction? The Gaon of Vilna calls this stage " B'eit tzarah/ when you're in a time of difficulty. And your first reaction should be: Elecha Nafshi Essa/To Hashem I lift my soul. Hashem is going to get me out of this . Using a child struggling in school as an example, we will explore the next step- You speak to the teacher, who consults with the principal, who finds you the perfect kriah expert to address the red flag, that he's not reading well in first grade. Now you have the perfect reading specialist to help him over the summer, and he will catch up with everybody else. At this point, the yeshua has come. But even when the yeshua has come, you should not be focusing on that kriah expert. You should be focusing on Hakadosh Baruch Hu, who's going to bring you the salvation. Finally, after an entire summer of reading intervention the child is reading wonderfully—the salvation has come. Who do you sing to? Who do you praise? Don't forget that the yeshua came from Hashem. When you've passed the test at all three levels, that is called " Bitachon b'shleimut." That is considered complete Bitachon. The Gaon of Vilna reads this into a famous pasuk in Tehillim 13:6: Dovid HaMelech says: וַאֲנִ֤י ׀ בְּחַסְדְּךָ֣ בָטַחְתִּי֮ יָ֤גֵ֥ל לִבִּ֗י בִּישׁוּעָ֫תֶ֥ךָ אָשִׁ֥ירָה לַֽיהֹוָ֑ה כִּ֖י גָמַ֣ל עָלָֽי׃ {פ} 1-"Va'ani, b'chasdecha batachti" – And I rely on Your kindness. 2-"Yagel libi b'yeshuasecha" – My heart rejoices in Your salvation. 3-"Ashirah laHashem, ki gamal alai" – I sing to Hashem because He has bestowed this salvation And here we go, step by step: Step number one is: " Va'ani/And I , in the time of challenge, who do I count on? " BaHashem batachti/ I rely on Hashem and nobody else. Once the yeshua has come. " Yagel libi b'yeshuasecha/ My heart rejoices in His salvation, because I only asked from Him and from no one else. And finally, when the salvation comes and I'm totally out of the woods: " Ashirah laHashem, ki gamal alai/I sing to Hashem because He has bestowed upon me this salvation. Those are the three points where one can possibly lose focus. And perfect Bitachon is at every step of the way—when the challenge is here, when the yeshua is coming, and when the salvation has fully arrived- At every step of the way, I focus on nothing else but Hakadosh Baruch Hu. We can use every example in the world—waiting for the shidduch, waiting for the right lawyer, waiting for the right house, waiting for everything and anything. There are always these three stages: 1-You're in the problem—you're in the tunnel. It's dark and you don't see a way out. 2-Next , You see the light at the end of the tunnel. 3-And finally, You're out of the tunnel. At each one of those stages, there should be nothing else on your mind but Hakadosh Baruch Hu. Easier said than done. But that's what we're here for- to keep on repeating and reiterating these important concepts.

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

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.

Welcome to Daily Bitachon. We are in our mini-series called The Rising Lion, part two, discussing the meaning of the pasuk (Bamidbar 23,24), הן עם כלביא יקום/The Jewish people are like a rising lion." In the previous class, we talked about the physical aspect of war that the Jewish people have. Today, we'd like to go a bit deeper. Rashi says regarding this pasuk that the Jewish people are like a rising lion. When they get up from their sleep in the morning, הן מתגברים כלביא וכארי/ they strengthen themselves like a lion— לחטוף את המצוות/ to grab the Mitzvo t, to put on a Talet , to read Shema , and to put on Tefilin . And when he goes to sleep at night on his bed, he destroys every negative force that is out to get him by saying Kriat Shema Al Hamita and giving his soul to God.And if anyone comes to harm them, God protects them. So we have a new spin on the rising lion. The rising lion doesn't only refers to the soldier—of course, the soldier is the rising lion in the simple sense—but it refers to every person who gets up in the morning. How does he get up in the morning? Like a lion . The first Halacha in Shulchan Aruch tells us יתגבר כאר /one should get up like a lion לעבודת הבורא/ to serve God . The Gaon of Vilna asks, what's the source of this? First of all, Pirke Avot tells us you're supposed to be גיבור כארי לעשות רצון אביך שבשמים/ mighty like a lion to do the will of your Father in Heaven. And he quotes our pasuk: הן עם כלביא יקום. and, as we'll see in a moment, Rashi and Midrash Rabba both say: Get up like a lion. So if we get up like a lion , we're also part of the war effort. We're getting up like a lion, and that empowers us. Every line of this pasuk can be understood both on the simple level and on the Midrashic level. For example, why does it switch from לביא, which means lioness , to ארי, which means lion ? Why do we get up like a lioness and rise higher like a lion? On the simple level, the Sror HaMor says that although we start off like a lioness, which is not as powerful, we end up strengthening ourselves like a lion. That's on the simple level. The Mayanah shel Torah says that on the spiritual level, when a Jew wants to serve Hashem, he starts off like a lioness—alone. But with time, הבא לטהר מסייעין אותו/if you try to become pure, God helps you . And you go from the lioness to the lion. Another very interesting line: One of the rules that Prime Minister Netanyahu invoked was הבא להרגך השכם להורגו /if someone is coming to kill you, rise early and kill him. This was his explanation as to why he didn't wait for Iran to attack. Again, everything we're going to see is on both the simple and Midrash levels. On the simple level, it's Halacha: if someone is out to kill you, get him first. No question about it. But the Pele Yoetz, on the topic of Hashkama , says: הבא להרגך the someone coming to kill you refers to the יצר Yetzer Hara that's out to kill you, So- השכם להורגו/Get up early to kill him. It doesn't just mean "kill him first." He says there's nothing better to kill the Yetzer Hara than getting up early in the morning. Because by getting up early and fighting the Yetzer Hara, and מתגבר כארי/rising like a lion to serve Hashem— you have the upper hand. So: הבא להרגך השכם להורגו Get up and kill him first. Yesterday we discussed that this pasuk, הן עם כלביא יקום, is so important that the Rabbis wanted to insert it in our Kriat Shema as the third Parasha, instead of Tzizit . Why in Kriat Shema ? Now we understand beautifully. Because this pasuk is talking about us getting up early in the morning with Kriat Shema, and going to sleep at night with Kriat Shema —on the Midrashic level. So what better idea than to include it as Parasha number three in Kriat Shema—if not for the fact that it was too long. But there's no reason we shouldn't discuss it outside of shul. And that's what we're doing now: understanding the full depth of this pasuk , which was so important that the Rabbis felt it should be inserted in our daily Kriat Shema. This was especially necessary, they said, during the time of the second Bet Hamikdash, when the Jewish people were down and didn't feel that God was with them, and the Shechina was in Galut in a certain sense. So we wanted to remind ourselves that even when we're down, we can get up with a roar. The sefer Pardes Yosef on Bereshit 13,3 tells the following story, that really illustrates this concept: During the reign of Czar Alexander III, the emperor of Russia from 1881 to 1894, there were harsh decrees against the Jews. A wealthy Jew named Baron David Ginsburg (1857–1910) arranged for the Rabbis to meet with the Czar in order to plead their case. They went in to the meeting, but there was a rabid anti-Semite in the room who spilled out his hatred and said, "I understand the need for all creatures in the world. The one creature I don't understand the need for is the Jewish people. They're like a leprosy on Mother Russia, and we have no need for them." This made an impact, and the Czar's delegation walked out of the meeting without any change to the harsh decrees. As they walked out, all the Rabbis were upset, except Rav Yitzhak Elchanan Spector, the chief rabbi of Kovno, who was smiling. They asked him, " Why are you smiling?" He replied: " Now I understand the explanation of the pasuk that we read in Balak. כעת יאמר ליעקב ולישראל ( Bamidbar 23,23) When it says מה פעל אל it doesn't mean What has God done ' or 'the wonders He's done for the Jewish people.' Rather, it means, 'For what purpose did God create the Jewish people ?' For what reason did God create the Jewish people at all? He continued, So at the moment in time when they look at the Jewish people like vermin, like leprosy, and think there's no need for them in the world- similar to Hitler'a approach, then a new generation begins, and as it says in the next pasuk ( Bamidbar 23,24) הן עם כלביא /We are going to rise like a lion . So all the hatred around us is actually a source of strength . It reminds us that when these things happen, now comes the time for הנה עם כלביא יקום /We are going to rise like a lion .

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

Welcome to Daily Bitachon. In the previous class, we discussed that Rabbenu Yonah tells us it's important to realize that when something is going on in your life—even from a human being that you don't like—you have to continue to focus on the Source, which is ultimately Hashem. He quotes a pasuk to prove his point that, in his words: " Lo yasim libo l'fachad hamaka/Do not focus your heart on the fear of the one that's hitting you. Rather, "Yosif yirat Hashem/Add your fear of Hashem, V'tikvah v'tochelet Eilav" – and hope and anticipate toward Him. It's a pasuk in Yeshayah 10:20, which is not found in our pesukei bitachon lists of either Rav Zundel miSalant or the Maharal. וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא לֹא־יוֹסִ֨יף ע֜וֹד שְׁאָ֤ר יִשְׂרָאֵל֙ וּפְלֵיטַ֣ת בֵּֽית־יַעֲקֹ֔ב לְהִשָּׁעֵ֖ן עַל־מַכֵּ֑הוּ וְנִשְׁעַ֗ן עַל־יְהֹוָ֛ה קְד֥וֹשׁ יִשְׂרָאֵ֖ל בֶּאֱמֶֽת׃ It will be on that day, that the remnant of Israel and the survivors of the house of Yaakov will no longer rely on their attacker. Rather," 'VNishan al Hashem k'dosh Yisrael be'emet/They will rely on Hashem, the Holy One of Israel, in truth. What a beautiful pasuk! The mefarshim explain that " It will be on that day" means when the Assyrian army will fall, the Jewish people will realize that they had acted foolishly in relying on foreign powers to defend them. The next pasuk says: שְׁאָ֥ר יָשׁ֖וּב שְׁאָ֣ר יַעֲקֹ֑ב אֶל־אֵ֖ל גִּבּֽוֹר׃ T he remnant will return, the remnant of Yaakov, to the Mighty God. The Radak explains that the Navi is telling us that the Jews who will have witnessed Hashem's might will return to Him with all of their heart. What does it mean that they will rely on Hashem, Kadosh Yisrael be'emet – the Holy One of Israel, in truth? Says the Radak: They're going to realize that it doesn't pay to rely on a person, because when you rely on a person, you have to serve him, you have to pay him taxes. And if you don't serve him, don't pay taxes, and don't find favor in his eyes, he will turn his back on you. (Historically, this has borne out) Rather, he says: rely on Hashem, because He doesn't ask anything from man. What does He want? Only that you rely on Him in truth, and then He'll save you from all your problems. He cites the example of Chizkiyahu HaMelech, who relied wholeheartedly on Hashem. Hashem wiped out the king of Ashur, and everyone realized the power of Hashem. What does the term Kadosh Yisrael be'emet – the Holy One of Israel in truth mean ? What does that extra word, b'emet mean? Rabbenu Yonah, in Mishleh 3,26 says: "In truth" means bitachon gamur b'lo safek – complete trust without doubt. Hashem wants those who rely on Him be'emet – in truth, with no doubts. Absolute bitachon. The Gaon of Vilna explains that Kadosh Yisrael be'emet – the Holy One of Israel in truth means we want people who rely on Hashem and sanctify His name constantly . He says bitachon is a great level, but only when it comes with righteousness. Not, he says, like the Gemara describes people during the Churban: " Resha'im hay u" – they were wicked, Ela shetalu bitchonam baKadosh Baruch Hu" – but they relied on Hashem. That's not the bitachon we want. Yes, it does say: " Afilu rasha boteach, chasdei yisovevenu/even a wicked person who trusts will be surrounded by kindness. But that's not the level we're striving for. Of course, all bitachon is good. But to quote the words of the Gra: " Ki bitachon hu ma'alah hayoter gedolah/ bitachon is at the highest level, Hainu k'shehu b'tzidkato/ when it comes with righteousness. Getting back to our pasuk- it's about realizing Hashem's power and not focusing on the one who hits you—because Hashem can take care of your enemies in ways you'd never dream of—like what Hashem did for Chizkiyahu HaMelech, when He wiped out an entire army of 180,000 soldiers. The Baal HaTurim invokes another story in our history. He quite often finds something from an early Midrash called the Masoret , where it quotes two or three words that appear throughout Tanach. The word v'nishan – to rely – shows up twice. It shows up in our pasuk: " V'nishan al Hashem k'dosh Yisrael be'emet" – to rely on Hashem, the Holy One of Israel, in truth. And it shows up in:" V'nishan ligvul Moav" – leaning against the border of Moav. The full pasuk is in Bamidbar 21:15: "Ve'eshed hanechalim asher natah leshevet Ar v'nishan ligvul Moav/The spilling of the rivers that leaned toward the settlement of Ar and leaned against the border of Moav. Rashi says this refers to the famous hidden miracle of Nachal Arnon , where the enemies were hiding in the crevices of 2 tall mountains. Their plan was that as the Jews went through the valley below, they would ambush and kill them. But God caused the mountains to lean against each other. That's what it means: " V'nishan ligvul Moav" – the mountains leaned on each other. (The word nishan can mean lean on God or lean physically , as in the mountains.) The mountains leaned on each other, the Jewish people walked through, and then they saw the miracle as God revealed it to them, when a well brought up the dead bodies. They saw what had happened, and there it says: " Az yashir Yisrael et hashirah hazot/ then Israel sang this song. They sang the song " Alei Be'er/On the well. Rashi says we can compare the miracle of Nachal Arnon, where they sang " Az yashir", to that of the splitting of the sea, which also used " Az yashir". Only one miracle was open, while the other was hidden. When they saw this miracle, says the Baal HaTurim, that's what caused them, V'nishan al Hashem k'dosh Yisrael be'emet" – to rely on Hashem, the Holy One of Israel, in truth. When they saw these miracles, they realized Hashem's power over all mortals. Therefore, when something happens, focus on the Source. .Hashem can bring mountains together. He can bring fiery powers that burned down the entire army that surrounded Chizkiyahu HaMelech. It says their bodies remained, and their souls were burnt. God can do anything, but we need the secret ingredient: " V'nishan al Hashem kadosh Yisrael B'Emet" – to rely on Hashem the holy One, in truth

Welcome to Daily Bitachon , lessons that we're learning from the psukim in Ki Tavo . Hashem saw את לחצינו / et lachatzeinu . Says the Ba'al Hagada, zeh hadachak / This is the pressure , as it says: Vegam ra'iti et halachatz , asher Mitzrayim lochatzim otam / I saw the pressure that the Mitzrim placed upon them What is that pressure referring to? Simply speaking the Kol Bo (on chapter 51), Avudarham and others say it's talking about the pressure of needing more and more bricks. So they were under tremendous pressure and Hashem saw that pressure. But the Ritva , in his commentary to the Hagada, explains that this pressure refers to when the Egyptians, seeing that they couldn't break them with physical work, started pressuring them into worshipping Avodah Zarah . And that's what Hashem saw. That was the lachatz , and it caused them to be redeemed faster, because Hashem saw they couldn't withstand the test. As we know, they were about to enter the 50th gate of tumah . They had to get out fast. As we will come to see, the Baal Hagada makes the point that the things that Paroah was doing to break us, actually got us out faster. The Sefer Chanukat HaTorah in Vayikra chapter 1, pasuk ה , tells us that Hashem saw three things: onyeinu , amalenu , lachatzeinu . Onyeinu meant the fact that the husbands and wives were separated. One of the reasons they were separated was because the men were in the fields 24 hours at a time. Amalenu refers to the children, which could mean the multitude of children that were born, whom the Mitzrim felt they had to wipe them out. And lachatzeinu was the pressure. He says there are three reasons why we got out early: One was because we worked the night shift. The second was because we had a lot of children and they did a tremendous amount of work. And the third reason was the tremendous pressure. The Ba'al Hagada explains that Hashem saw these three things that Paroah did-he made them work day and night; he felt the need to wipe out the children because there were so many of them; And he pressured them, and all of these things got us out faster. That's why the next pasuk says, Vayotzi'einu Hashem miMitzrayim , Hashem took us out of Mitzrayim. We will add a very interesting thought from the Sefer Ateret Yeshua on the Hagada shel Pesach , written by a Rebbe from the town of Dzikov (1848-1912) who was known for his gematrias. He says that these three things that Hashem saw, onyeinu , amalenu and lachatzeinu , are why we have the three mitzvot of Pesach , Matzah , and Maror - they correspond to these three sufferings. These three sufferings actually created three mitzvot - Pesach , Matzah , and Maror ! As we said, that's what got us out faster. It's an unbelievable concept, how Hashem can take all of that suffering and produce something so special with it. And he says, therefore, the numerical value of פסח מצה מרור Pesach , Matzah , Maror is דרך ארץ בנים דחק Derech eretz , as we said, was prishut derech eretz , separating them from the normal fashion of husband and wife living together. Banim is the children. And dachak is the pressure. So it's an unbelievable hint here, that what was negative actually created these three mitzvot . So the negative got us out of Egypt faster, as the Sefer Chanukat HaTorah says. But more than that, it actually created these three mitzvot . Thus far, we have the Chanukat HaTorah that points out the theme that runs through these three things is they all got us out of Mitzrayim earlier. Similarly, we have amalenu zeh habanim like we said yesterday from the Maharil Diskin , the fact that they killed the children got us out earlier because we were producing children that didn't make it, and Hashem viewed it as if those children were actually working. So everything the Egyptians did backfired. The extra work backfired. The children backfired. The night shift backfired. The attempt to make them lose their spirituality backfired. Everything backfired. The Gaon of Vilna has a different thread between these three things that Hashem saw as we're winding down from what Hashem saw. And he says these three topics of family life, husband and wife, children and pressure, pressure is because you're squeezed into a small, tight confines. These he says are the three fundamentals that a person needs to survive. He needs to have a wife, children, and a house. That's the basic household. You have a place to live with your wife and your children. They were trying to uproot these three things. And when Hashem saw that they were uprooting the very basic fiber of the Jewish household, and the Jews were at their breaking point, He could no longer allow that to happen. And as we will soon see, Vayotzi'einu Hashem miMitzrayim , Hashem will actually take us out of Mitzrayim . That is going to be the final pasuk . And as we often say, this applies in our lives today as well. Sometimes when you hit the breaking point, that's when the yeshua has to come.

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 

La vie du Gaon de Vilna zatsal by Rav David Touitou

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 Code and Cosmos Exodus 32   Christianity Was “Borderline Illegal” in Silicon Valley. Now It's the New Religion https://www.vanityfair.com/news/story/christianity-was-borderline-illegal-in-silicon-valley-now-its-the-new-religion 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: Toronto man: 'I'm going to plant a bomb in every synagogue in Toronto' https://www.jpost.com/diaspora/antisemitism/article-848092?utm_source=jpost.app.apple&utm_medium=share   Archaeologists uncover proof of ancient biblical battle at Armageddon site: 'Exceptional phenomenon' https://www.foxnews.com/travel/archaeologists-uncover-proof-ancient-biblical-battle-armageddon-site-exceptional-phenomenon   The SHABBATTO: Mobility Meets Halacha https://www.timesofisrael.com/spotlight/the-shabbatto-mobility-meets-halacha/   I was a CIA agent... here's where the Ark of the Covenant is hidden https://www.dailymail.co.uk/sciencetech/article-14559301/psychic-cia-spy-ark-covenant-hidden.html   Yiddish Word of the Day: Yazamim - Entrapuneeur  

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 Jewish objection to Jesus born out of wedlock.  Deut 23:2 “One of illegitimate birth shall not enter the assembly of the Lord; even to the tenth generation none of his descendants shall enter the assembly of the Lord.  Why was he allowed to read scripture (Aliya) at the bema and spend time at the temple?   Other questions about various Old Testament law (Deuteronomy 22:8-12) “When you build a new house, then you shall make a parapet for your roof, that you may not bring guilt of bloodshed on your household if anyone falls from it. “You shall not sow your vineyard with different kinds of seed, lest the yield of the seed which you have sown and the fruit of your vineyard be defiled. “You shall not plow with an ox and a donkey together. “You shall not wear a garment of different sorts, such as wool and linen mixed together. “You shall make tassels on the four corners of the clothing with which you cover yourself. 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: Israeli chutzpah and Japanese perfectionism: Sony Israel's success story https://www.ynetnews.com/business/article/skjj3yqhkg   Houthis declare Ben-Gurion Airport ‘no longer safe' after renewed Gaza fighting https://www.jpost.com/breaking-news/article-847108?utm_source=jpost.app.apple&utm_medium=share   Pilot has Orthodox Jewish passenger arrested for hogging bathroom, comments on how 'Jews act' https://www.jpost.com/diaspora/antisemitism/article-847120?utm_source=jpost.app.apple&utm_medium=share   Christianity Was “Borderline Illegal” in Silicon Valley. Now It's the New Religion https://www.vanityfair.com/news/story/christianity-was-borderline-illegal-in-silicon-valley-now-its-the-new-religion   Yiddish Word of the Day: Ikh hob dikh lib, Adon - I love you, Lord! 

This episode originally aired on November 22, 2021: This week on Terra Informa we jump into the giant world of the fungi kingdom. Charlotte Thomasson sings a song, and interviews Josh Smith and Mike Schultz, members of the Alberta Mycological Society. Daniel Pietraszewski shares a fun story about Vilna, AB. You're not going to want to miss this.Download the program log here.Check out the Alberta Mycological Society to learn more about their important work!  ★ Support this podcast ★

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.

Why does the Torah describe the splitting of the sea twice, with subtle yet significant differences? What transforms someone's relationship with Hashem in their darkest moments? In this fascinating exploration of Parshas Beshalach, we uncover the profound connection between two groups at Yam Suf and their different levels of emunah. Through the brilliant lens of the Gaon of Vilna, discover how even the smallest variations in the Torah's text reveal timeless truths about faith and trust in Hashem. This eye-opening episode weaves together ancient wisdom with contemporary inspiration, showing us the transformative power of emunah through recent events that touched all of Klal Yisroel. Join us for an uplifting journey that illuminates how true faith can flourish even in the most challenging circumstances. Always on www.prismoftorah.org

Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________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 Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 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!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★

Listen in to the fascinating discourse within Talmud (Eruvin 13b), and as we uncover the profound debates between the house of Shammai and the house of Hillel concerning the phrasing of morning blessings. We delve into the wisdom of Rav Meir, whose intricate logic in Halacha was often beyond the grasp of his peers, resulting in the Halacha not always aligning with his views. We also touch on the Kabbalistic notion that the world was crafted through divine utterances, highlighting the powerful significance of the Aleph Beis letters. Through a personal anecdote about my grandfather's rabbi, we emphasize the mystical importance of understanding these letters in Jewish spirituality.In our conversation, we further examine the exceptional analytical abilities of Rebbe Meir, a Talmudic sage known for his capacity to argue both sides of an issue convincingly. We discuss the role of visual interaction in learning and how a teacher's facial expressions can enhance comprehension. The episode also touches on the importance of Agadic Talmud, offering deeper narratives and teachings. We explore the impressive skills of Rebbe Meir's disciple, Sumchus, who could provide extensive reasoning for various rulings, and recount the extraordinary talents of the Gaon of Vilna, showcasing his deep understanding of the Talmud from a young age. This engaging discussion underscores the value of opposition in Jewish legal rulings, providing a stark contrast to the concept of unanimous decisions often seen in modern legal systems._____________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 Episode (#71) of the Thinking Talmudist Podcast is dedicated in honor of Bruce Licht.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on January 17, 2025, in Houston, Texas.Released as Podcast on February 4, 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!_____________#Talmud, #Humility, #Eruvin, #Shammai, #Hillel, #MorningBlessings, #RavMeir, #Halacha, #Kabbalah, #Hebrew, #DivineCreation, #Agadic, #Storytelling, #Sumchus, #Vilna, #LegalRulings, #Unanimity, #ModernLegalSystems, #Talmudic, #JewishThought, ★ Support this podcast ★

Unlock the secrets of gratitude with our exploration of the morning blessings of Berchas HaShachar. Embark on a spiritual journey through the next seven blessings, where teachings from the Gaon of Vilna and Rav Nachman of Breslov illuminate the path to a life filled with appreciation and deeper connection to Hashem. Imagine the profound impact of starting your day with gratitude for such divine gifts, from the miracle of sight to the freedom of movement, and discover how this mindset can transform your daily experience.Consider the often-overlooked wonders of the human body and the countless blessings we enjoy every day, like the simple act of seeing and the ability to move freely. Reflect on the teachings of King David and Moshe, and how they provide insight into the importance of recognizing these divine gifts. Appreciate the spiritual responsibilities that come with receiving such blessings and how they can lead to a more fulfilling and joyous life. We'll also delve into the marvels of modern medicine, which amplify our gratitude for the senses we are privileged to possess.Finally, embrace the joy of singing prayers as a means to strengthen your spiritual connection with Hashem. Experience the uplifting power of gratitude expressed through song, transforming your prayers into a source of daily happiness and fulfillment. With thoughtful reflections and practical insights, this episode promises to enrich your spiritual journey, ensuring each day is greeted with joy, gratitude, and a renewed sense of purpose._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #28) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! 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 January 28, 2024, in Houston, Texas.Released as Podcast on Febuary 2, 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!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #MorningBlessings, #SpiritualJourney, #GaonofVilna, #RavNachmanofBreslov, #ConnectiontoHashem, #HumanBody, #DivineGifts, #Joy, #SingingPrayers, #JoyfulGratitude, #ModernMedicine, #SpiritualResponsibilities, #DailyBlessings, #Freedom, #Clothing, #Mobility, #Torah, #Humility, #Accomplishment, #DivineGuidance ★ Support this podcast ★

Unlock the secrets of gratitude with our exploration of the morning blessings of Berchas HaShachar. Embark on a spiritual journey through the next seven blessings, where teachings from the Gaon of Vilna and Rav Nachman of Breslov illuminate the path to a life filled with appreciation and deeper connection to Hashem. Imagine the profound impact of starting your day with gratitude for such divine gifts, from the miracle of sight to the freedom of movement, and discover how this mindset can transform your daily experience.Consider the often-overlooked wonders of the human body and the countless blessings we enjoy every day, like the simple act of seeing and the ability to move freely. Reflect on the teachings of King David and Moshe, and how they provide insight into the importance of recognizing these divine gifts. Appreciate the spiritual responsibilities that come with receiving such blessings and how they can lead to a more fulfilling and joyous life. We'll also delve into the marvels of modern medicine, which amplify our gratitude for the senses we are privileged to possess.Finally, embrace the joy of singing prayers as a means to strengthen your spiritual connection with Hashem. Experience the uplifting power of gratitude expressed through song, transforming your prayers into a source of daily happiness and fulfillment. With thoughtful reflections and practical insights, this episode promises to enrich your spiritual journey, ensuring each day is greeted with joy, gratitude, and a renewed sense of purpose._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #28) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! 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 January 28, 2024, in Houston, Texas.Released as Podcast on Febuary 2, 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!_____________#Prayer, #Tefillah, #Siddur, #Shul, #Jewishliturgy, #Gratitude, #MorningBlessings, #SpiritualJourney, #GaonofVilna, #RavNachmanofBreslov, #ConnectiontoHashem, #HumanBody, #DivineGifts, #Joy, #SingingPrayers, #JoyfulGratitude, #ModernMedicine, #SpiritualResponsibilities, #DailyBlessings, #Freedom, #Clothing, #Mobility, #Torah, #Humility, #Accomplishment, #DivineGuidance ★ Support this podcast ★

Today we are honoring Holocaust Remembrance Day. It’s a day to reflect on the lives lost, resilience of survivors, and lessons we must never forget. Dr. Mark Glick is the only living child of Polish Holocaust Survivors. “ My parents were born in Poland, about 35 miles apart. My father in a town called Vilna and my mother in a town called Oceana, which would be in modern day Belarus.” When the holocaust came, it was very difficult for Glick’s parents. They had two different experiences according to Glick. “My mother was all of her family was killed other than she and her cousin, who were taken to a series of labor camps and concentration camps where they did a lot of manual labor. My father, when the Germans came to his town, they shot all his family, his parents, his brothers and sisters. And he and two of his sisters were able to escape out of the back of their house. And they actually spent the war hiding in caves in the forest in Poland.” After the holocaust, it was love at first sight for Glick’s parents. “So after the Holocaust, people tended to go back to their towns to look for survivors. So many people had been killed that, you know, they wanted to try to reconnect. And my parents met in a displaced persons camp. They looked for survivors. Really didn't find any. The story goes that my father was delivering supplies to the displaced person’s camp. He saw my mother and winked at her, and a week later they were married.” His parents made the decision to migrate to Philadelphia, Pennsylvania in 1949. “All of their families had been killed. They had no homes. Their homes now were occupied by other people who would not give it back. So, they were looking for places to make a new start. And there were very severe laws that limited immigration into the United States. It took my parents about four years till they could actually find someone. My mother's uncle, who happened to live in Philadelphia, who could sponsor them, bring them to this country and give them a job and a place to live.” Listen to the podcast to hear more.Support WITF: https://www.witf.org/support/give-now/See omnystudio.com/listener for privacy information.

If one violated the prohibition of Borer B'Mezid (intentionally), the selected food is forbidden to benefit from. The only solution is to mix it back in with the P'solet (waste) and start again by selecting in a permitted fashion. If one violated Borer B'Shogeg (unintentionally), Hacham Ovadia and Hacham David in Halacha Berura bring several factors to rely upon to be lenient. First, there is the opinion of Rabbi Meir who permits benefiting from all prohibited Melachot performed B'Shogeg. Second, it is only forbidden to benefit from Melachot similar to Bishul (cooking) in which there is an intrinsic change to the object. E.g. raw food becomes cooked food. However, Borer, is similar to the Melacha of Hosa'ah (carrying) in which the food is moved about, but nothing is done to the food. In such cases, the Hayeh Adam (Rav Abraham Danzig of Vilna, 1748-1820) rules that there is no problem benefitting from the Melacha. Moreover, there was a permitted way to perform the Borer, and therefore it is not actually considered benefiting from a prohibited Melacha, since he could have done it the permitted way. SUMMARY If one violated Borer unintentionally he may benefit from the food on Shabbat.

Is America a nation Chosen by God? A New Jerusalem and Shining City on a Hill? What is the shape of Christian Nationalism today?Now 4 years past Jan 6, 2021 and anticipating the next term of presidential office, Yale professors Eliyahu Stern and Philip Gorski join Evan Rosa for a conversation about religion, politics, and the shape of Christian nationalism now.Together they discuss what religion really means in sociological and historical terms; the difference between religions of power and religions of law or morality; the American syncretism of pagan Christianity (perhaps captured in the Qnon Shaman with the horns and facepaint); the connection between nationalism and the desire to be a Chosen People; the supersessionism at the root of seeing the Christian conquest of America as a New Jerusalem; and how ordinary citizens come to adopt the tenets of Christian Nationalism.Eliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History and his current project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.Philip Gorski is Frederick and Laura Goff Professor of Sociology at Yale University and is author of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy (with Samuel Perry) as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Special thanks to our production assistant Zoë Halaban for pitching this conversation.About Eliyahu SternEliyahu Stern is Professor of Modern Jewish Intellectual and Cultural History in the Departments of Religious Studies and History. Previously, he was Junior William Golding Fellow in the Humanities at Brasenose College and the Oriental Institute, University of Oxford. He is the author of the award-winning, The Genius: Elijah of Vilna and the Making of Modern Judaism (Yale University Press in 2012). His second monograph Jewish Materialism: The Intellectual Revolution of the 1870s (Yale University Press, 2018) details the ideological background to Jews' involvement in Zionism, Capitalism, and Communism. His courses include The Global Right: From the French Revolution to the American Insurrection, Secularism: From the Enlightenment to the Present, Modern Jewish Intellectual History, The Holocaust in Culture and Politics. He has served as a term member on the Council on Foreign Relations and a consultant to the Museum of the History of Polish Jews in Warsaw, Poland. Currently, he is a member of the Academic Advisory Board of the Center of Jewish History.His latest project is entitled No Where Left to Go: Jews and the Global Right from 1977 to October 7.About Philip GorskiPhilip S. Gorski is a comparative-historical sociologist with strong interests in theory and methods and in modern and early modern Europe. He is Frederick and Laura Goff Professor of Sociology at Yale University. His empirical work focuses on topics such as state-formation, nationalism, revolution, economic development and secularization with particular attention to the interaction of religion and politics. Other current interests include the philosophy and methodology of the social sciences and the nature and role of rationality in social life. He's author with Samuel L. Perry of The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy, as well as American Covenant: A History of Civil Religion from the Puritans to the Present.Show NotesTrump: “I'm a nationalist.”Increased ownership and proud identification as Christian NationalismEliyahu Stern, No Where Left to Go: Jews and the Global Right from 1977 to October 7The human practice of religion“ The way one person will invoke Christianity will be something very different than say the way a church or the way another person or another religious figure is going to invoke that term.”Humility and a leap“ The History of the Sacred from Babylon to Beyoncé”Religion vs “The Sacred””Western nationalism itself is, the offspring of a Christian supersessionist appropriation of Judaism.”“A new chosen people”The Deep Story Philip Gorski tells in The Flag and the CrossPagan understandings of nationalism“The Deep Story runs something like this. America was founded as a Christian nation. The founders were Orthodox Christians. The founding documents were based on quote, biblical principles or perhaps even divinely inspired. The United States has a special role to play. In history as an exceptional or chosen nation in order to carry out that mission, it's been blessed with unique power and prosperity. But the project, the mission, and also the prosperity and the power are all increasingly endangered by the presence of non-whites, non-native born people, non-Christians on American soil.”Covenantal logicThe tendency to see oneself as “Chosen”England, Netherlands claiming the mantle of Chosenness for political purposes“Jews are sitting around the world and they're trying to figure out how to unchosen themselves.”Supersessionism and the interpretation of the Old TestamentThe Promised Land Story: American ConquestThe Exemplary Story: A Shining City on a HillHow do we gather and absorb political narratives like Christian Nationalism?How is Christian Nationalism passed on?Larger network of international Christian NationalismsThe Arms Race or Game of Thrones that Nationalisms assumeRussian Christian Nationalism and recovering a “Christian Civilization”Christian Nationalism is a political strategy“ I don't think anybody … believes for a second that Donald Trump, or Vladimir Putin, or for that matter, Viktor Orban are serious Christians by any reasonable definition of that term.”“White-supremicism in more acceptable garb.”Losers of free market economicsFree Market Capitalism and erosion of social bonds and relationshipsStrong borders, blood and soilFear of immigrantsTrustWhat is the deeply felt need of someone who comes to identify as a Christian Nationalist?Human needs threatened by social instability and inequalityLip service for the sake of powerWhat “Christian” does next to “Nationalism”Trump embraces Nationalism for himselfGlobalism vs NationalismSecond Iraq War as a mistake“Proponents are not religious in the conventional sense”“ When we're talking about Christian nationalism, we have to first and foremost recognize that we're talking about a different understanding of Christianity than what Americans are accustomed to seeing as the dominant understanding of what that term signifies.”The crucial distinction between Religions of Power and Religions of MoralityPowerful protector“Modern-day Cyrus”—The comparison between Trump and the biblical figure of CyrusWhat is religion? What kind of religion is operative in Christian Nationalism?”It is not just centered in evangelicalism anymore.”First Things and Catholic IntegralismNew Apostolic ReformationDominion Theology“This is about occupying institutions, seizing power, and using the state to impose a particular vision and a particular hierarchy.”Jan 6, 2021Rising paganism in America“How could Christians embrace Trump?”Merging of Shamanism and Christianity on Jan 6Trancendental versus immanent versions of ChristianityNeo-paganism and magical understandings of the worldConcerns and hope as Trump takes office in January 2025Further toward the politics of grievance and victimization“Trump as a backstop”Israel's relianceCan Trump negotiate international peace?“The cynical side of me says  my greatest hope lies in Trump's failures.”Hope for more careful, nuanced conversations about Christian NationalismProduction NotesThis podcast featured Eliyahu Stern and Philip GorskiEdited and Produced by Evan RosaHosted by Evan RosaProduction Assistance by Zoë Halaban, Macie Bridge, Alexa Rollow, and Emily BrookfieldA Production of the Yale Center for Faith & Culture at Yale Divinity School https://faith.yale.edu/aboutSupport For the Life of the World podcast by giving to the Yale Center for Faith & Culture: https://faith.yale.edu/give

In the the second part of the series we explore the mitnaged view of Higher Power inclduing the Gaon of Vilna and Reb Chayim miVolozhyn.

Unlock the wisdom of the Ma Tovu prayer and discover its timeless relevance in cultivating love and respect among individuals before approaching God. Join us as we trace its origins back to a pivotal biblical narrative—Balaam's unexpected blessings over the Israelites—and learn about the four protective angels and mitzvahs that guide us toward sincere prayer. Our conversation reveals how these elements not only enhance our spiritual practice but also symbolize prioritizing spiritual connection over material pursuits.Experience the power of Jewish prayer through the inspiring stories and ancestral wisdom tied to the patriarchs Abraham, Isaac, and Jacob. We discuss how their distinct spiritual traits continue to shape our prayer traditions and explore the roots of "davening" as a profound, universal practice. Through an inspiring story from the IDF, we highlight how prayer remains an accessible and potent force, ready to uplift anyone, regardless of their spiritual journey.Revel in the privilege of speaking directly to the Creator and the communal strength found within synagogues, seen as "small temples" where prayers are directed to Jerusalem, symbolizing the ultimate spiritual bond. Hear personal stories that underscore the importance of maintaining a consistent dialogue with Hashem and the power and purpose of prayer—even when answers defy our expectations. As we explore the teachings of the Gaon of Vilna, we emphasize the gifts of communal prayer and the heartfelt blessing that our prayers be lovingly accepted by the Almighty each day._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #23) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! 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 December 10, 2024, in Houston, Texas.Released as Podcast on December 15, 2024_____________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!_____________#Prayer, #Tefillah, #Siddur, #Shul, #MaTovu, #JewishPrayer, #SpiritualPractice, #Patriarchs, #Davening, #IDF, #Synagogue, #Hashem, #GaonofVilna, #Torah, #Mitzvahs, #Wisdom, #DivineInspiration, #Minyan, #CommunalPrayer, #Creator, #Heartfelt, #Blessing  ★ Support this podcast ★

Unlock the wisdom of the Ma Tovu prayer and discover its timeless relevance in cultivating love and respect among individuals before approaching God. Join us as we trace its origins back to a pivotal biblical narrative—Balaam's unexpected blessings over the Israelites—and learn about the four protective angels and mitzvahs that guide us toward sincere prayer. Our conversation reveals how these elements not only enhance our spiritual practice but also symbolize prioritizing spiritual connection over material pursuits.Experience the power of Jewish prayer through the inspiring stories and ancestral wisdom tied to the patriarchs Abraham, Isaac, and Jacob. We discuss how their distinct spiritual traits continue to shape our prayer traditions and explore the roots of "davening" as a profound, universal practice. Through an inspiring story from the IDF, we highlight how prayer remains an accessible and potent force, ready to uplift anyone, regardless of their spiritual journey.Revel in the privilege of speaking directly to the Creator and the communal strength found within synagogues, seen as "small temples" where prayers are directed to Jerusalem, symbolizing the ultimate spiritual bond. Hear personal stories that underscore the importance of maintaining a consistent dialogue with Hashem and the power and purpose of prayer—even when answers defy our expectations. As we explore the teachings of the Gaon of Vilna, we emphasize the gifts of communal prayer and the heartfelt blessing that our prayers be lovingly accepted by the Almighty each day._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #23) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! 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 December 10, 2024, in Houston, Texas.Released as Podcast on December 15, 2024_____________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!_____________#Prayer, #Tefillah, #Siddur, #Shul, #MaTovu, #JewishPrayer, #SpiritualPractice, #Patriarchs, #Davening, #IDF, #Synagogue, #Hashem, #GaonofVilna, #Torah, #Mitzvahs, #Wisdom, #DivineInspiration, #Minyan, #CommunalPrayer, #Creator, #Heartfelt, #Blessing  ★ Support this podcast ★

Where precisely on the arm should one position his Tefillin Shel Yad? Halacha requires that the entire box of the Tefillin Shel Yad be located on the muscle, the part of the arm between the elbow and shoulder that protrudes upwards when one bends his arm. If any part of the Tefillin Shel Yad extends off the muscle in either direction – be it downwards towards the elbow and upwards towards the shoulder – one does not fulfill the obligation of Tefillin. Those with particularly large Tefillin must see to it that no part of the box extends off the muscle in either direction. Where exactly on the muscle should the Tefillin Shel Yad be placed? The Gaon of Vilna (Rabbi Eliyahu of Vilna, Lithuania, 1720-1798) was of the opinion that no distinction exists between the various areas on the muscle; there is no preference as to where precisely on the muscle one should position his Tefillin. However, the Shulchan Aruch and Mishna Berura maintain that optimally the Tefillin should be placed on the lower half of the muscle, the part closer to the elbow. It should go without saying that if by positioning the Tefillin on the lower half of the muscle one runs the risk of the Tefillin extending off the muscle, even slightly, he should place the Tefillin on the middle of the muscle to prevent this from occurring. When possible, however, one should endeavor to position the Tefillin specifically on the lower half of the muscle. Preferably, one should turn the Tefillin slightly inward, towards the heart, such that when he relaxes his arms and lets them fall to the sides of his body, the Tefillin touches the area near the heart. It must be emphasized that the Tefillin should be turned inward only slightly; if the box touches the heart area even when one's arm is bent, then the Tefillin is turned too far inward, and is thus out of proper position. In conclusion, then, the Tefillin Shel Yad should be position on the arm muscle, preferably on the lower half, closer to the elbow, but no part of the Tefillin may extend even slightly below or above the elbow. The box should be tilted inward towards the body, such that it touches the heart when one's arms are straight. It should be noted that Tefillin constitutes one of the most important Mitzvot Asei ("positive" commandments) in the Torah. One who does not know how to wear the Tefillin properly can go an entire lifetime without ever fulfilling this special Mitzva, even if he wears it each and every weekday. It is thus imperative for one to ensure to comply with these laws and see to it that his Tefillin are positioned properly.

If a person eats chicken which is prepared with stuffing – such as rice – how many Berachot does he recite? Must he recite two separate Berachot – "Mezonot" on the rice and "She'hakol" on the chicken – or should he recite just one Beracha? And if he must recite only one Beracha, which Beracha does he recite? The Halacha in this case depends on how one eats the chicken. If he eats the chicken and stuffing together, then they are considered a mixture, and since the chicken is the primary food, he recites "She'hakol" over the chicken and this Beracha covers the stuffing. Usually, however, when one opens the stuffed chicken the stuffing is moved to the side and eaten separately. In such a case, one would recite two separate Berachot – – "Mezonot" on the rice and "She'hakol" on the chicken. (Obviously one would recite only one Beracha Aharona after eating – "Boreh Nefashot" – which is the Beracha required for both rice and chicken.) Similarly, if a person eats stuffed artichoke, and the stuffing is made from meat, the number of Berachot required depends on how he eats it. If he eats the stuffing and artichoke separately, then he recites two separate Berachot – "Ha'adama" on the artichoke, and "She'hakol" over the meat stuffing. If, however, he eats the stuffing and artichoke together, then he recites only "Ha'adama" over the artichoke, which is considered the primary food, and this Beracha covers the stuffing, as well. This is the ruling of Hacham David Yosef, in his Halacha Berura. Often, at catered affairs, guests are served avocado stuffed with tuna fish, with the avocado being used as a cup of sorts to hold the tuna. The Yalkut Yosef notes that according to the Hayeh Adam (Rav Avraham Danzig of Vilna, 1748-1820), two foods served in this manner are treated as separate foods with respect to Berachot, and, in any event, it is difficult to ascertain which of the two foods is primary and which is subordinate. As such, one should recite two Berachot – "Ha'etz" over the avocado, and "She'hakol" over the tuna. Summary: If one eats chicken with stuffing, and he eats the chicken and stuffing mixed together, he recites "She'hakol" over the chicken and this Beracha covers the stuffing, as well. If he eats them separately, he recites two separate Berachot. If one eats artichoke with meat stuffing, he recites "Ha'adama" over the artichoke, and this covers the stuffing, as well, but if he eats them separately, he must recite separate Berachot. If one eats avocado stuffed with tuna, in all cases he recites two separate Berachot.

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There is a widespread custom to conduct Hakafot (literally, "encirclings") on Simhat Torah, both at night and by day, after Arbit and Shaharit. We walk around the Teba seven times, singing praises to Hashem, dancing and clapping in the Torah's honor. During the Hakafot, a Sefer Torah is placed on the Teba, and the other Sifreh Torah are carried around the Teba. A God-fearing person should remain with the Sefer Torah on the Teba to ensure that nothing happens to it. Despite the fact that clapping and dancing are generally forbidden on Yom Tob, and on Shabbat, it is nevertheless permissible to dance and clap on Simhat Torah to give honor to the Torah, even if Simhat Torah falls on Shabbat (which occasionally happens in Israel, where Shemini Aseret and Simhat Torah are celebrated together on the same day). In fact, not only did the Sages permit clapping and dancing on Simhat Torah, but it is considered a Misva to do so. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) cites accounts of the Vilna Gaon (Rabbenu Eliyahu of Vilna, 1720-1797) fervently clapping and dancing on Simhat Torah, his eyes fiery like a torch as he celebrated in honor of the Torah. It is thus a Misva to sing, dance and clap with intensity during the Hakafot on Simhat Torah. Of course, it is forbidden to play music on Yom Tob, even for the celebration of Simhat Torah. By the same token, one may not intentionally shake the Torah scroll so that the metal Rimonim will jingle, as this is forbidden on Yom Tob. If a person lost a family member, Heaven forbid, during Hol Ha'mo'ed Sukkot, such that his mourning observance begins only after Simhat Torah, he may walk around the Teba during the Hakafot, but he may not dance and rejoice, due to his status as a mourner. Summary: It is a Misva to sing, clap and dance during the Hakafot on Simhat Torah to give honor to the Torah. However, music may not be played, and one may not intentionally shake the Torah scroll to jingle the metal decorations. A person who lost a family member during Hol Ha'mo'ed may walk around the Teba during the Hakafot, but he may not dance and rejoice.

With the holiday of Sukkot, Hashem has given us numerous mitzvot to perform: Sitting in the sukkah, shaking the lulav and etrog, being happy on the chag, and all of the mitzvot involved in shul and at the meals. It's important from time to time to focus on how valuable and special every mitzva is. The Gemara says at the end of days, the goyim are going to beg Hashem to give them mitzvot once they see the value of what every mitzva was really worth. In this world, it appears that money and materialism are what have value. But when Mashiach comes, we will see how false that was. Then we will fully understand how valuable every mitzva really was. There were righteous gentiles who saved hundreds of Jews during the Holocaust by bribing various Nazi officials. When the war was over and they saw how many lives they saved, they regretted not saving more. They looked at their possessions and wished they would have exchanged them for more lives. That is how everyone is going to feel when they see the true value of mitzvot. They are going to wish that they had spent more time and energy with them rather than on materialism. The Gemara at the end of Masechet Sukkah tells of a woman named Miryam Bat Bilga, who hit the Mizbeach and called it names, saying that it was eating the money of the Jewish people as they were wasting their money bringing Korbanot upon it. The Gemara then adds, she developed that terrible attitude because she learned it from her parents. Rav Chaim from Brisk explained, her parents were tzaddikim, but every time they did a mitzva, they would only talk about what the mitzva was a segula for and what benefit they were going to get out of it. For example, they would say, "We're lighting the menora now, it's a segula to have children. We're bringing a korban now. It's a segula for wealth." The children only heard that mitzvot provide material benefits. And so when they did those mitzvot and didn't see immediate benefits from them, they developed a hatred for them. It is true that some mitzvot provide side benefits in this world, but that is not the reason we do them. Our main purpose in the performance of any mitzva is to do the will of Hashem. Yes, ultimately we benefit from the mitzvot and primarily in the next world, but that is not our motivation. And we must make that clear to our children. Our greatest benefit is having the zechut to fulfill the commands of Hashem. One year, there were no kosher hadassim in Vilna, where the Gra lived. People went searching to very distant locations until they found someone who had, and they asked him if he would be willing to give his hadassim to the Vilna Gaon to fulfill the mitzvah with. The person said on one condition; that the Gaon gives him the reward in Gan Eden for the mitzva. They took the hadassim and brought them back to the Gaon and told him the condition. The Gaon was so excited to be able to do a mitzvah purely for the sake of Hashem and receive nothing in return. He understood the greatest zechut we have is to be able to do what Hashem wants. We must never lose sight of the real purpose of mitzvot. We don't do them as a segula or because they give reward. We do them because it's what Hashem wants. May Hashem give us the zechut to fulfill every mitzvah on the holiday the best way possible.

This episode is brought to you by the Federated States of Micronesia. No, they aren't paying us for sponsorship, but they are the only country that still loves us, so this one's on us!This week we discuss the Hezbollah pager explosions, the list of countries that can no longer sit with us, Hassan Nasrallah's glow-up, decolonized pizza at MIT, tips on how to focus,and more. The UN being the UNMIT activists disrupt Israeli professor, steal pizzas (and a happy ending!)The Man from Vilna - how to think about Simchat Torah this year (lyrics here)  Joing the AAJ conversation on Susbtack! askajew.substack.comEmail us your questions askajewpod@gmail.com ⭐ ⭐ ⭐ ⭐ ⭐ Want to help us grow? Rate and review us 5 stars on Apple podcasts and Spotify ⭐ ⭐ ⭐ ⭐ ⭐

GOOD EVENING: The show begins tonight in Tokyo at the start of the "Great Unwind" said to ignite the global sell-off... : 1920 Wall Street bomb. CBS EYE ON THE WORLD WITH JOHN BATCHELOR FIRST HOUR 9-915 #Markets: "The Great Unwind" Liz Peek The Hill. Fox News and Fox Business https://www.bloomberg.com/news/articles/2024-08-05/-6-4-trillion-wipeout-sows-fear-great-unwind-is-just-starting?srnd=homepage-americas&sref=5g4GmFHo 915-930 #Markets: Tim Walz is VPOTUS Harris first decision. Liz Peek The Hill. Fox News and Fox Business https://www.foxnews.com/opinion/kamala-harris-failing-crisis-test-world-spiraling-out-control 930-945 #HIROSHIMA: 8:15 am Local Time. Charlie Pellegrino, author "To Hell and Back: Last Train from Hiroshima." https://www.amazon.com/Last-Train-Hiroshima-Survivors-Look/dp/1400165636 https://www.amazon.com/Hell-Back-Hiroshima-Pacific-Perspectives/dp/1442250585/ref=pd_lpo_sccl_1/134-2223588-5107711?pd_rd_w=C1tNF&content-id=amzn1.sym.4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_p=4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_r=8YHST5KM6QKX5089S0GX&pd_rd_wg=TRfkl&pd_rd_r=b3d6b49c-6fee-4cd1-8f7c-916db954ba07&pd_rd_i=1442250585&psc=1 945-1000 #NAGASAKI: The secondary target. Charlie Pellegrino, author "To Hell and Back: Last Train from Hiroshima." https://www.amazon.com/Last-Train-Hiroshima-Survivors-Look/dp/1400165636 https://www.amazon.com/Hell-Back-Hiroshima-Pacific-Perspectives/dp/1442250585/ref=pd_lpo_sccl_1/134-2223588-5107711?pd_rd_w=C1tNF&content-id=amzn1.sym.4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_p=4c8c52db-06f8-4e42-8e56-912796f2ea6c&pf_rd_r=8YHST5KM6QKX5089S0GX&pd_rd_wg=TRfkl&pd_rd_r=b3d6b49c-6fee-4cd1-8f7c-916db954ba07&pd_rd_i=1442250585&psc=1 SECOND HOUR 10-1015 #IRAN: #RUSSIA: Why is Shoigu in Tehran? Malcolm Hoenlein @Conf_of_pres @mhoenlein1 @ThadMcCotter @theamgreatness 1015-1030 #INDIANA HOENLEIN and the lost Great Synagogue of Vilna. Malcolm Hoenlein @Conf_of_pres @mhoenlein1 @ThadMcCotter @theamgreatness https://www.friendsofiaa.org/great-synagogue-of-vilna 1030-1045 #LondonCalling: Blame Game for Jerome Powell and the Fed. @JosephSternberg @WSJOpinion https://www.wsj.com/articles/the-high-political-stakes-of-fed-rate-cuts-2024-election-growth-inflation-227398af 1045-1100 #LondonCalling: Rioting neither out of control nor under control. @JosephSternberg @WSJOpinion https://www.reuters.com/world/uk/no-end-uk-protests-government-expands-jail-capacity-2024-08-06/ THIRD HOUR 1100-1115 #MrMarket: The global sell-off and the troubled Biden Administration. Gregory Copley, Defense & Foreign Affairs https://www.bloomberg.com/news/articles/2024-08-05/-6-4-trillion-wipeout-sows-fear-great-unwind-is-just-starting?srnd=homepage-americas&sref=5g4GmFHo 1115-1130 #Dhaka breakdown; Caracas crackdown. Gregory Copley, Defense & Foreign Affairs https://www.reuters.com/world/americas/maduro-security-forces-round-up-venezuelans-involved-protests-operation-knock-2024-08-05/ 1130-1145 #DECLINE: US, PRC, UK. Gregory Copley, Defense & Foreign Affairs https://www.reuters.com/world/uk/no-end-uk-protests-government-expands-jail-capacity-2024-08-06/ 1145-1200 #KingCharlesReport: Labor vs the Hereditary Peers in the House of Lords, Gregory Copley, Defense & Foreign Affairs https://www.independent.co.uk/news/uk/house-of-lords-lord-government-commons-conservative-b2581250.html FOURTH HOUR 12-1215 #VENEZUELA: Maduro and Putin, Ivana Stradner, FDD https://www.fdd.org/analysis/op_eds/2024/08/05/maduro-is-putins-proxy-and-must-be-stopped/ 1215-1230 #SERBIA: Vucic and Putin. Ivana Stradner, FDD https://www.newsweek.com/serbia-vucic-putin-war-ally-1884047 1230-1245 1/2: #CROOKS: Compare and Contrast Oswald 1963 and Crooks 2024. https://www.hoover.org/research/shooting-butler 1245-100 am 2/2: #CROOKS: Compare and Contrast Oswald 1963 and Crooks 2024. https://www.hoover.org/research/shooting-butler

#INDIANA HOENLEIN and the lost Great Synagogue Of Vilna. Malcolm Hoenlein @Conf_of_pres @mhoenlein1@ThadMcCotter @theamgreatness https://www.friendsofiaa.org/great-synagogue-of-vilna 1920 Lithuania

Rav Shabsai Hakohen (1621-1663) was the author of one of the most important halachic works ever written, the Shach (Sifsei Kohen). His last rabbinical position and burial place in Holesov, Czechia, is a popular stop on Jewish history tours of Europe, along with the well preserved 16th century shul which served that community for centuries. On this episode of Jewish History Tourbites-Soundbites, we'll explore the story of the Shach's tumultuous life and great accomplishments, as well as the broader narrative of 17th century Polish Jewry which his life story reflects. Having been born into the rabbinic aristocracy during the golden age of Polish Jewry, he later fled his home and position in Vilna as a result of the upheavals during the Chmielnicki massacres of 1648-49 and the subsequent Second Northern War. His magnum opus was his commentary on Shulchan Aruch, the Shach, and he authored additional works on a variety of subjects including chronicles of Jewish history during his era.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   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