Podcasts about yehezkel

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim     

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim     

 Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim         

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim     

Insights and comments could be sent to Jonathan@thepararshapodcast.comThey will be addressed during our daily classes to enhance the discussion.For Parasha & Navi Special Classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-parasha-podcast/id1525436805Spotify link:https://open.spotify.com/episode/6w6PD5kC5vi9qqJ8VDU0JV?si=939c0262383e4c1cFor Navi classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-navi-podcast/id1549133051Spotify link:https://open.spotify.com/episode/2WxjXKNXllLVr9p1enQIc8?si=71de5d3ff961455dFor Tehillim classes, please visit:Apple podcast link:https://podcasts.apple.com/us/podcast/the-tehillim-podcast/id1588773372Spotify link:https://open.spotify.com/show/79ooU0LqW7FF8Zh5YfJAkp?si=a33c064f60374646For Ketuvim classes, Please visit:Apple Podcast link:https://podcasts.apple.com/us/podcast/the-ketuvim-podcast/id1734069288Spotify link:https://open.spotify.com/episode/5pMd7hhOBAb1Oy2RhWMX0H?si=8da277c698b94890 #Parasha #Navi #Torah #Bible #Wisdom #psalms #songs #Tehillim     

The Torah in Parashat Bo (12:40) states that Beneh Yisrael spent a total of 430 years in Egypt. Already Rashi notes the seeming contradiction between this verse and G-d's prophecy to Abraham Abinu that his descendants would endure a 400-year period of exile and oppression (Bereshit 15:13). Why did G-d predict a period of 400 years, if Beneh Yisrael were going to spend 430 years in exile? Rashi explains that the number depends on the starting point. The period from the birth of Yishak until the Exodus was 400 years, but Abraham received this prophecy thirty years prior to Yishak's birth, for a total of 430 years. The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) offered a different answer, boldly asserting that G-d added thirty years to the period of exile. G-d informed Abraham that his descendants would live as foreigners for 400 years – but as a result of Mechirat Yosef, the sale of Yosef as a slave by his brothers, thirty years were added. The Shela explains that Yosef was brought out of the dungeon in Egypt and appointed the country's vizier at the age of thirty (Bereshit 41:46). In a sense, then, his first thirty years were stolen from him because of his brothers' cruelty. Therefore, it was decreed that Beneh Yisrael would endure an additional thirty years of oppression. The Shela's theory sheds light on the Gemara's comments in Masechet Sanhedrin (92) regarding the mistake made by the tribe of Efrayim. The Gemara says about the people of Efrayim, "Manu Le'ketz Ve'ta'u" – they miscalculated the end of the Egyptian exile. When they erroneously thought that the time for redemption had arrived, they left Egypt. But when they reached the Philistine region of Gat, they were attacked by the Philistines, and many were killed, while some managed to escape back to Egypt. The Gemara says that the remains of those people from Efrayim were the "dry bones" that were miraculously brought back to life in Yehezkel's famous prophecy. On the basis of the Shela's analysis, we can understand more clearly why the tribe of Efrayim made this mistake. If, indeed, an extra thirty years were added on account of the sin of Mechirat Yosef, then it stands to reason that the tribe of Efrayim – who descended from Yosef – assumed that they did not need to wait the additional thirty years. Since this period was a punishment for the crime committed against Yosef, they figured, it did not affect them, the descendants of Yosef. They therefore left Egypt thirty years early, at the end of the period of exile that was initially decreed. The question then becomes, why were the people of Efrayim wrong? Why were they killed for leaving Egypt early? The answer emerges from a passage in the Zohar regarding another consequence of Mechirat Yosef. Each year, on Tisha B'Ab, we recite a special Kinna (dirge) about the "Asara Harugeh Malchut" – the ten great Rabbis who were brutally murdered by the Romans. The Zohar teaches that these great Rabbis were Gilgulim (reincarnations) of the brothers, and they were killed to atone for the sin of Mechirat Yosef. Now in truth, only nine of the twelve brothers participated in Mechirat Yosef: Yosef, of course, was the victim; Binyamin, the youngest, was home and not involved; and Reuben was not present when the other brothers decided to sell Yosef, and in fact tried to rescue him. Why, then, were ten Rabbis killed to atone for the sin committed by only nine brothers? The answer is that Yosef himself bore a degree of guilt. While his brothers of course acted wrongly by selling him as a slave, he was partially responsible for their hostility. He reported to Yaakob about their alleged wrongdoing, and provoked them, arousing their hatred. Therefore, he, too, was accountable. This, then, was the tribe of Efrayim's mistake. The additional thirty years were decreed also for them, the descendants of Yosef, because he was partially responsible for what happened. Their decision to leave Egypt was thus a mistake, as they, too, were required to spend an additional thirty years in Egypt.

In Parashat Shemot, Hashem speaks to Moshe for the very first time. As we know, Moshe's initial prophecy takes place at a unique site – in a burning bush in the desert. Moshe saw that a bush was on fire, but it wasn't being consumed. And it was from there that Hashem spoke to him. His first words to Moshe were, "Take off your shoes." Hashem informed Moshe that the place where he was standing was אדמת קודש , sacred ground, and so he needed to remove his shoes. He then proceeded to command Moshe to return to Egypt and lead Beneh Yisrael out of bondage. What is this all about? What is the meaning of the burning bush? And why was it important for Moshe to remove his shoes to show deference to this "sacred ground"? For years, Moshe Rabbenu did not believe that there was any chance of Beneh Yisrael leaving Egypt. For two reasons. The more obvious reason is that they were enslaved and oppressed by the powerful Egyptian empire. They had no power at all. There seemed to be no hope at all of leaving. But secondly, Moshe did not think the people could ever be worthy of redemption. As we quote each year at the seder , the prophet Yehezkel (16:7) described how Beneh Yisrael in Egypt were ערום ועריה – "bare," bereft of merit. They were not performing mitzvot . They fought with one another. They were in spiritual decline. Moshe did not see how they could ever reach the point where they deserved to be brought out of Egypt. Hashem's initial prophecy to Moshe addressed both these mistaken assumptions. First, he showed Moshe that a bush on fire could survive. Even though Beneh Yisrael were "ablaze," subjected to oppression and persecution, they would still remain intact. They would never be "consumed," no matter how many times their enemies try to destroy them. Secondly, Hashem drew Moshe's attention to the אדמת קודש , the "sacred ground" on which Beneh Yisrael tread. They were the descendants of Avraham Yitzhak and Yaakov. They were bound to Hashem by an eternal covenant. Their capacity for kedushah cannot ever be lost. Moshe didn't see this potential for spiritual greatness, but Hashem did. And so Hashem assured Moshe that Beneh Yisrael were still sacred, even though they seemed "bare" without any merits and without any kedushah . Each morning, as soon as we open our eyes, we recite the famous prayer of מודה אני , thanking Hashem for restoring our souls. Every night when we go to bed, we entrust our soul to Hashem, and each morning, He returns it to us. He returns it to us despite the fact that, very often, we give it back to Him "damaged," tainted by our sins. If a fellow borrows his friend's car and returns it to him with a scratch – and then he borrows it again and returns it the next day with a huge dent – the friend is not likely to continue lending him the car. Yet, Hashem continues "lending" us soul every morning, without fail, no matter how many times we "dented" it, no matter how many mistakes we've made. We make many mistakes – but Hashem keeps giving us another day, then another, and another, and another. The reason is that, as the מודה אני prayer concludes, רבה אמונתך – Hashem has great faith. He has faith in us. He believes in us. He sees our potential for greatness, even if we don't. He restores our soul every morning because He knows how great we can be, how much we can achieve, how much we can contribute, how much we can give to the world. Sometimes we forget that we are standing on אדמת קודש , on sacred ground, at every moment of our lives. If we are alive, this means that Hashem believes in our potential for kedushah , for spiritual greatness. Having this awareness should change the way we live. It should change the way we see ourselves, and it should change the way we look at our day. No matter what is happening, and no matter what happened yesterday or the day before, we are standing on "sacred ground," we have the potential to do something great. If we didn't, then Hashem would not have restored our souls this morning. Hashem sees what we don't. He sees our potential. He sees our abilities. He sees the holiness inside us. He sees how much we can give. We should never doubt ourselves – because Hashem never doubts us, not for a moment, ever.

Podcast: ICS Cyber Talks PodcastEpisode: Shmulik Yehezkel Founder & CEO @Pryvaxy on the tight coloration between physical & cyber defensePub date: 2025-09-18Get Podcast Transcript →powered by Listen411 - fast audio-to-text and summarizationביטחון פיזי והגנת סייבר הם שני צדדים של אותה המטבע, כול אחד מהם מהווה השלמה של השני וחשוב למניעת מתקפה על הארגון.  ארגונים שאינם ביטחוניים נוטים להפריד ביניהם ושוברים את קו ההגנה הרגיש ממילא נחשון פינקו מארח את אל"מ (מיל'), מייסד ומנכ"ל חברת פריבקסי מבכירי משרד ראש הממשלה לשעבר מקים וראש חטיבת הסייבר המבצעי של משרד הביטחון, ראש בית הספר לסייבר וטכנולוגיה וסגן וממלא מקום ראש מטה הביטחון והסייבר במשרד ראש הממשלה בשיחה על ביטחון פיזי והגנת סייבר בראיית המגן והצורך לפעול בקורלציה ביניהם מההבנה של ראיית התוקף Physical security and cyber defense are two sides of the same coin, complementing each other, and are crucial for preventing an attack on the organization. Non-security organizations tend to separate them and break the already sensitive line of defense. Nachshon Pincu hosts Col. (res.), founder and CEO of Pryvaxy, a former senior official in the Prime Minister's Office, founder and head of the Operational Cyber ​​Division of the Ministry of Defense, head of the School of Cyber ​​and Technology, and deputy and acting head of the Security and Cyber ​​Headquarters in the Prime Minister's Office, in a conversation about physical security and cyber defense from the perspective of the defender and the need to act in correlation between them from the understanding of the attacker's perspective.The podcast and artwork embedded on this page are from Nachshon Pincu, which is the property of its owner and not affiliated with or endorsed by Listen Notes, Inc.

ביטחון פיזי והגנת סייבר הם שני צדדים של אותה המטבע, כול אחד מהם מהווה השלמה של השני וחשוב למניעת מתקפה על הארגון.  ארגונים שאינם ביטחוניים נוטים להפריד ביניהם ושוברים את קו ההגנה הרגיש ממילא נחשון פינקו מארח את אל"מ (מיל'), מייסד ומנכ"ל חברת פריבקסי מבכירי משרד ראש הממשלה לשעבר מקים וראש חטיבת הסייבר המבצעי של משרד הביטחון, ראש בית הספר לסייבר וטכנולוגיה וסגן וממלא מקום ראש מטה הביטחון והסייבר במשרד ראש הממשלה בשיחה על ביטחון פיזי והגנת סייבר בראיית המגן והצורך לפעול בקורלציה ביניהם מההבנה של ראיית התוקף Physical security and cyber defense are two sides of the same coin, complementing each other, and are crucial for preventing an attack on the organization. Non-security organizations tend to separate them and break the already sensitive line of defense. Nachshon Pincu hosts Col. (res.), founder and CEO of Pryvaxy, a former senior official in the Prime Minister's Office, founder and head of the Operational Cyber ​​Division of the Ministry of Defense, head of the School of Cyber ​​and Technology, and deputy and acting head of the Security and Cyber ​​Headquarters in the Prime Minister's Office, in a conversation about physical security and cyber defense from the perspective of the defender and the need to act in correlation between them from the understanding of the attacker's perspective.

The Rabbis instituted the recitation each morning of the Beracha "Oter Yisrael Be'tif'ara" – "who crowns Israel with glory," which refers to our wearing a hat on our heads. Rav David Abudarham (Spain, 14 th century) understood that this Beracha is recited specifically over turbans, which were commonly worn in Arab lands. Turbans resemble a crown, and thus the term "Oter" – "crowns" – is appropriate for this kind of hat. According to this view, the Beracha is recited only by those who wear turbans, and not in countries where people are not accustomed to wearing this special kind of hat. Others, however, follow the view of Tosafot, that this Beracha refers to any head covering. This is, indeed, the commonly accepted practice – to recite this Beracha regardless of which kind of head covering a person wears. The Shulhan Aruch explains that although we already recite a Beracha praising Hashem for the gift of clothing ("Malbish Arumim"), a special Beracha was instituted for head-coverings because of the prohibition to leave our heads uncovered. Some Poskim maintained that covering one's head does not constitute an outright Halachic requirement, but all agree that this is the proper practice, and the Zohar, in particular, emphasizes the importance of covering one's head. The Shechina hovers over a person's head, and so we are to wear a head-covering to show deference to the divine presence and so that we are mindful at all times of Hashem's watchful eye and protection. Indeed, the word commonly used today in reference to a head-covering – "Yarmulke" – is a combination of the words "Yareh Malka" – "fearful of the King," as the Yarmulke serves to ensure that we conduct ourselves with an awareness of the King's constant presence. This is why this Beracha specifies the Jewish People – "Oter Yisrael…" We refer here not to ordinary hats – which even gentiles wear – but rather to the special requirement we observe to wear a head-covering as a sign of "glory," of our cognizance of Hashem's presence in our lives. The Tur (Rabbenu Yaakob Ben Asher, 1270-1340) writes that his father, the Rosh (1250-1327), had the practice of reciting this Beracha after putting on his Tefillin. He felt that when this Beracha speaks of us being "crowned with glory," it refers to the Tefillin Shel Rosh, which is described as our source of "glory" in the Book of Yehezkel (24:17 – "Pe'ercha Habosh Alecha"). However, this is not the accepted practice. In fact, we follow the view that it is preferable to recite the morning blessings at home, before coming to the synagogue and putting on our Tefillin for Shaharit. The accepted view is that the Beracha of "Oter Yisrael Be'tif'ara" refers to our covering our heads out of reverence for G-d, as discussed, and not to the Tefillin on our heads.

It is customary to read the first chapter of Yehezkel (Ezekiel) as the Haftarah on Shabuot, a section known as Ma'aseh Merkava – the vision of the Divine Chariot. This profound and mysterious prophecy was revealed to Yehezkel while in exile by the River Kevar in Babylon. Despite being in galut, the Shechina appeared to him, teaching us that Hashem's presence remains with us even outside the Land of Israel. The imagery in the Haftarah is highly symbolic: four-faced angels, wheels of fire, and a glowing chariot representing the heavenly realms. The four faces—human, lion, ox, and eagle—symbolize dominion over different realms of creation. Above them all sits the Divine presence, symbolizing Hashem's supremacy over all. According to the Zohar, the human face seen in the vision is that of Yaakov Avinu , whose spiritual greatness earned him a place under the Heavenly Throne. The Haftarah is read on Shabuot because the revelation at Sinai was similarly accompanied by clouds, lightning, and thunder. Just as Matan Torah revealed Hashem's glory, so too does this vision reflect a celestial dimension of His presence. Although the details are esoteric and not meant to be publicly expounded, practical lessons emerge: Angels are stationary – they do not grow spiritually. Their legs are straight and fixed, teaching us that only humans can elevate themselves spiritually through effort, Torah, and mitzvot. Shabuot is the perfect time to recommit to personal growth. Angels of judgment travel slowly , while angels of mercy travel instantly. From this, we learn to pause before reacting in anger or judgment , giving ourselves time to calm down and choose a better path. Acting with patience brings mercy into our decisions. The vision also hints that the Shechina was departing from the Beit HaMikdash, a symbolic warning that without spiritual substance, even a holy building becomes just bricks and stone. Despite the complexity of this Haftarah, the overarching message is clear: Hashem is with us in every generation, in every place—even in exile—and our mission is to grow, learn, and draw closer to Him through Torah .

Russell waits for his catch, Shelby faces the music, and Riot strikes out. The theme of tonight's episode is Lies.(To avoid spoilers, content warnings are listed at the end of this episode description).The bonus story that goes with this episode is ‘Nice to Meetcha', and is available for Hallowoods patrons on the show's Patreon, along with behind-the-scenes, exclusive merchandise, and more! Because the show runs without ads or sponsors, we rely on support from fans to guarantee the survival of this LGBTQ+ horror podcast.Hello From The Hallowoods is written and produced by William A. Wellman, a queer horror author. You can visit their website for more information! The transcript for this episode is available on the Hello From The Hallowoods Website. Click here to read!You can also find Hello From The Hallowoods on social media! The show is on Facebook, Instagram, and Twitter at @thehallowoods. If you'd like to connect with other fans of the show, there's even a fan-run Discord Server!Music for this episode was used under license from Artlist.com. The soundtracks featured were: ‘Rhea', by Yehezkel Raz,‘Morning Sunbeams', by Yehezkel Raz,‘Currents', by Ardie Son,‘Welcome to the Real', by Eleven Tales, ‘Edge of Possibility', by Spearfisher,‘A Moon Walk', by Yehezkel Raz,‘Murder on the Artlist Express', by Idokay,‘Pursuit', by Brianna Tam,‘From the Depths', by Jeremy Chontow,‘King's Requiem', by Alon Peretz,‘For the Broken Hearted', by Yehezkel Raz,‘Infernos Laissez Vibre', by Yehezkel Raz,‘Scorpio', by Spearfisher,‘Violin Resonance', by Lumine Wave,‘Come Back Home', by Ardie Son,‘Ganymede', by Yehezkel raz,‘Whodunit', by Fable Forte,‘The Fall - Instrumental Version', by Or Chausa,‘The Sacred Union', by Shahead Mostafafar,‘Rhea', by Yehezkel Raz,And ‘Farewell', by Maya Belsitzman and Matan EphratContent warnings for this episode include: Abuse, Ableism, Animal cruelty or animal death (Shank as usual), Violence, Gore (hand injury), Kidnapping and abduction, Death + Injury, Blood, Centipede Bite, Transphobia, Homophobia, Gun Mention, Strangulation/suffocation, Static (including sfx), Emotional Manipulation, Drowning, Bugs, Body horror, Religious Violence

שׁוֹר אוֹ־כֶשֶׂב אוֹ־עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקׇרְבַּן אִשֶּׁה לַה'. When an ox or a sheep or a goat is born, it shall stay seven days with its mother, and from the eighth day on it shall be acceptable as an offering by fire to Hashem.   The week's episode of the One Pasuk Podcast is generously sponsored by Phyllis and Marrick Kukin commemorating the yahrzeits of their parents occuring during this season: Doris Kukin, Dvorah bat Moshe and Rachel on the 15th of Nissan Dr. Ira Kukin, Avraham Yitzhak ben Zev HaKohain and Chaya on the 22nd of Iyar Cantor Charles Gelman, Yehezkel ben Yitzhak Chaim and Fayge on the 4th of Sivan May the souls of these remarkable people be elevated in heaven and may their powerful legacies continue to serve as a source of strength and inspiration.

For today's episode, we discuss Autism with Dr. Yehezkel Ben-Ari. Dr. Ben-Ari is a pioneer in the field of human development with over five decades of academic and private research. He has over 520 publications with a strong passion for early detection and treatment of brain disorders. His work includes studying Human Development, Autism, Epilepsy, Parkinson's, and Brain Tumors. He is a leader in how science understands the roles GABA and Chloride during early development and the NCCK1 importer and KCC2 exporter during the Excitation/Inhibition shift.In 1986, he led INSERM Neurobiology and Pathophysiology of Development before shifting to Start-Up private investigation in 2008. He is the founder of Neurocholre, B & A Biomedical, B & A Oncomedical, INMED, and IBEN. Recently, Dr. Ben-Ari has made wonderful contributions towards Autism identification in the Placenta using the work of "Neuroarchaeology" and Machine Learning. Dr. Ben-Ari is the recipient of many awards including Grand Prix de l'INSERM, Grand Prix European Society of Epilepsy, and Grand Prix Gagne Van Heck Belgian National Scientific Research (FNRS), to name a few. His book, The First 1000 Days, will soon have an English version. Treating Autism with Bumetanide is available now.Dr. Yehezkel Ben-Ari https://www.inmed.fr/en/evenement/en-yehezkel-ben-ariNeurochlore https://www.neurochlore.fr/en/Machine Learning https://www.ncbi.nlm.nih.gov/pmc/articles/PMC7994821/Excitatory Actions of GABA https://www.nature.com/articles/nrn920GABA https://journals.physiology.org/doi/full/10.1152/physrev.00017.2006Neuro-Archaeology https://pubmed.ncbi.nlm.nih.gov/18951639/eBooks: https://www.amazon.com/s?k=yehezkel+ben-ari&crid=1LZK6JWEBG4NC&sprefix=yehezkel+ben-ari%2Caps%2C196&ref=nb_sb_noss0:00 Dr. Yehezkel Ben-Ari3:08 Understanding Autism: Origins and Early Detection8:08 The Roles of Machine Learning Data Analysis in Identification14:56 The Impact of Environment and Autism23:18 Treatment Approaches and Efficacy, Bumetanide, and NKKC1 Inhibitors31:04 Challenges in Autism Research, including the Genetic Debate, Medical Paradigms, and Decision-Makers38:00 Future Direction and Innovative Research, Autism in the Placenta and the Environment during Pregnancy53:56 Wrap Up / Reviews and Ratings, Contact InfoX: https://x.com/rps47586Hopp: https://www.hopp.bio/fromthespectrumemail: info.fromthespectrum@gmail.com

The 17th of Shevat (which is today Feb 2 2018), marks the Yahrtzeit of Rabbi Haim Palachi of Izmir, Turkey (1788-1869), and today's Halacha will therefore discuss a passage from his famous work, Kaf Ha'haim (1:4; listen to audio recording for precise citation). Rav Haim Palachi speaks of the importance of granting forgiveness to those have caused one humiliation, calling this quality "the cure for everything." If a person is patient and tolerant with people and does not grow angry at them for offending him, this reaction is more effective in earning him forgiveness for his sins than fasting and other forms of self-affliction. Rav Haim adds that one should not even feel any resentment in his heart toward those who offended him. Harboring ill will rather than foregoing on one's honor constitutes sheer arrogance, and is included in the admonition, "Anyone with an arrogant heart is an abomination to God" (Mishleh 16:5). Rav Haim cites in this context a comment in Abot De'Rabbi Natan where the Sages infer this lesson from Moshe Rabbenu, who was punished for growing angry at Beneh Yisrael. If Moshe, the greatest of all prophets, was wrong for reacting angrily, then certainly we, who are nowhere near his stature, must be prepared to forego on our honor and forgive wrongs committed against us. Refusing to grant forgiveness is the source of all "Mahloket" – controversy and strife. In this vein, Rav Haim explains the verse in Yehezkel (7:25), "Kefada Ba Ubikshu Shalom Va'ayin." He interprets this to mean, "When anger comes – they search for peace, but it is not there." In other words, when people are insistent and inflexible, unwilling to give in and forego, peace becomes impossible to obtain. Additionally, a tendency to anger causes a person to forget his Torah learning. When Yaakob returned to Israel from Laban's home, the Torah writes, "he arrived complete" (Bereshit 33:18), which the Sages understood to mean that his Torah knowledge was intact. Rav Haim explains that Yaakob was able to retain his knowledge because of his commitment to peace, as indicated by his wish before he left Israel, "I shall return in peace to my father's home" (Bereshit 28:21). This, too, may be the meaning of the aforementioned verse in Yehezkel, which speaks of peace being unattainable when anger abounds. Anger causes people to forget their Torah learning, which results in disputes and disagreements in all matters of Torah, thus precluding the possibility of peaceful relations among Jews. Rav Haim admonishes that nobody can enjoy God's blessings when he is plagued by Mahloket. He notes that he has seen with his own eyes that every man, woman, family, city and country that was beset by controversy and fighting suffered devastating harm, either physical or financial. It is therefore imperative for all people to avoid anger to the very best of their ability, as anger is the root cause of fighting and controversy. Indeed, the Zohar writes that anger causes terrible damage to a person's spirit, and one who allows himself to grow angry is considered as though he worshipped idols. We must therefore train ourselves in the quality of forgiveness and humility so that we avoid anger and thereby bring the blessings of peace and material and spiritual success upon ourselves, our families and our communities, Amen.

Creating any new business is hard going, but especially when your idea is challenged and you have to find it within yourself to stay committed to your vision. Lauren Yehezkel, Founder of Lydy knows all about this, she's raw and real about the experience of building her brand and shares with us in this episode: The time (and patience commitment) of bringing a new product to market The blow-out costs of product development Persisting with your vision, despite what's against you The time it takes to get your messaging strong And dealing with internet trolling of your business and the brutal nature of TikTok comment sections Follow Lydy (and stay kind!) on: TikTok @reusablelydy IG @reusablelydy And check out the Lydy website lydy.com.au to purchase You can find more show notes and transcripts at unemployedandafraid.com.au/episodes. And don't forget to follow Unemployed & Afraid on IG , Threads and LinkedIn Join our Facebook Group And show your support for this independent podcast and small business by shouting your host a cuppa at buymeacoffee.com/unemployedpod You can reach your host on email kim@unemployedandafraid.com.au on IG on LinkedIn or via unemployedandafraid.com.auSupport the show by shouting me a cuppa (or 2): https://www.buymeacoffee.com/unemployedpodSee omnystudio.com/listener for privacy information.

We read in Parashat Shemot of the successful attempt made by Yochebed, the mother of Moshe Rabbenu, to rescue her beloved infant. After Pharaoh decreed that all newborn boys among Beneh Yisrael should be killed, Yochebed delivered a baby, and hid him from the Egyptian authorities for three months. Then, seeing that she could no longer hide him, she placed the baby in a basket and put the basket in the river. It was discovered by Pharaoh's daughter, who opened the basket and saw a child crying. She exclaimed, “This is from the children of the Hebrews!” (2:6). Pharaoh's daughter took the baby, brought him home, and raised him as her child. She named him “Moshe.” The question arises as to how the princess realized that this infant was Jewish. Immediately upon seeing him, she declared that this was an Israelite child. Why? The commentators also address a different question, regarding the syntax of this verse. The Torah tells, “Va'tiftach Ta'tir'ehu Et Ha'yeled, Ve'hineh Na'ar Bocheh” – “She opened it and saw the child, and behold, there was a lad crying.” Moshe is first called “Ha'yeled” – “the child,” but then referred to as a “Na'ar” – “lad.” Clearly, as Moshe was but three months old, the term “Yeled” is far more appropriate for him than “Na'ar,” a term that usually denotes a grown child. Why does the Torah here speak of a “Na'ar” crying, if Moshe was a small baby? An innovative reading of this verse was suggested by the Ba'al Ha'turim (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1340). He notes that the words “Na'ar Bocheh” in Gematria equal the phrase “Zeh Aharon Ha'kohen” – “This is Aharon the Kohen.” According to the Ba'al Ha'turim, it wasn't Moshe who was crying. His older brother, Aharon, was standing along the riverbank to watch what would happen to Moshe, and he was crying out of fear and compassion for his baby brother. When Pharaoh's daughter opened the basket, she saw an infant – and she also heard a “Na'ar,” the infant's older brother, crying from a distance, worrying about what would happen to the baby. This perhaps explains why the princess immediately determined that the infant must belong to Am Yisrael – because this is a uniquely Jewish trait, crying for one another, caring about one other, feeling each other's pain, and shouldering each other's burden. In the Book of Yehezkel (34:31), the prophet turns to Beneh Yisrael and says, “Adam Atem” – “You are people.” The Gemara in Masechet Yebamot (61a) interprets this to mean that “Atem Keruyim Adam” – only the Jewish people are defined as “Adam,” whereas other nations are not. This classification of Jews as “Adam,” the Gemara explains, is relevant for a certain Halacha regarding the laws of impurity. But this enigmatic Talmudic teaching has, over the years, been used by anti-Semites as “evidence” of the Jews' contempt for gentiles. They claimed that the Talmud teaches Jews to view other peoples as subhuman species – despite the fact that numerous other sources in Torah literature make it very clear that to the contrary, all human beings are created in the divine image and demand our respect and concern. The Rabbis struggled to explain the meaning of the Talmudic teaching that the term “Adam” is reserved for the Jewish People. Rav Meir Shapiro of Lublin (1887-1933) offered a compelling, and especially meaningful, interpretation. He asserted that the Gemara here distinguishes not between “Adam” and animals, but rather between “Adam” and the other Hebrew term used in reference to human beings – “Ish.” The difference between the words “Adam” and “Ish,” Rav Shapiro noted, is that the word “Ish” has a plural form – “Anashim,” whereas the word “Adam” has no plural form. The Gemara teaches that Jews are called “Adam” because we comprise a single entity. We are all parts of one organic whole. We are not “plural,” because we are members of a single nation. No other nation is bound together in mutual love, care and concern like the Jewish Nation. When one Jew is in pain, or is in trouble, Jews around the world cry. This is one of the unique aspects of the Jewish experience – being an “Adam,” part of an organic entity, where everybody is interconnected and unconditionally devoted to one another. This is how Pharaoh's daughter knew that the infant she found belonged to Beneh Yisrael – because she saw somebody crying for him, worrying about him, concerned about him. When our Jewish brothers and sisters across the world are in crisis, we must all feel their pain. We shoulder their burden of sorrow with them, and we commit ourselves to doing everything we can to help them, to support them, to encourage them, and to ensure their safety and wellbeing.

"I'll try to give a sense of where we are in the structure of the sefer and describe Yehezkel's prescription for how leadership needs to look in the aftermath of the destruction" - Rabbi Joe Wolfson Text here: https://www.sefaria.org/Ezekiel.33

Today we begin one of the greatest of the prophets - Yehezkel. Yehezkel, the prophet of the the exile who receives his call to prophecy in Babylon far from the holy land, yet his mind and imagination are up in the heavens! Text can be found here: https://www.sefaria.org/Ezekiel.1

Sponsored by Rabbi Hidary's Wednesday Night Class! See all recordings at https://www.rabbinics.org/daf-yomi-bridge.

The time when a visit to a butcher shop led to excommunication, a change of status (from free man to slave), and a matching of halakhic wits between Rav Nachman, R. Yehudah bar Yehezkel, and a little Yalta for good measure.

Welcome back to another episode of the Conscious Design Podcast, and today Ian welcomes Lauren to the show. Lauren starts off with a brief introduction of herself and the company. She then moves to discuss the early stages of product design. Lauren then talks about what made her choose silicon as the final material for the design and the final product. Lauren then shares her story of business success and how that has happened and her tips for starting businesses. Lauren and Ian then talk about the culture of reusable cups in Australia and if that has possibly helped get the business more popular. Lauren finished off with some final thoughts and places where you can find her business. Parts 0:00 – Guest Intro 2:57 – Designing a Product 7:22 – Choosing Materials 8:09 – Subscribe 8:35 – Growing The Business 12:36 – Culture Behind It 20:01 – Guest Outro About Lydy: Lydy is the innovative and eco-friendly solution to enhance your drinking experience and reduce single-use waste. As a reusable lid, Lydy has been designed to fit a variety of cups, making it the perfect companion for your daily beverage rituals. Whether you prefer a steaming hot coffee on your morning commute or a refreshing iced tea on a sunny afternoon, Lydy's flexible design accommodates cups with a diameter of either 80mm or 90mm, offering a snug and reliable fit. No more worries about spills or leaks while you're on the go! Know more about Lydy here: https://www.lydy.com.au/ ///////// Download chapter 1 free: https://www.petermanfirm.com/conscious-design-chapter-1-free-download/ ///////// Want to be a guest? Visit: https://bit.ly/3BetCkf ///////// Want to work with us?

Yehezkel Perek 48 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 47 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 46 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 45 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 44 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 43 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 42 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 41 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 40 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 39 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 38 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 37 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 36 Part BThis perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 36 Part A This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 35 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 34 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 33 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 32 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 31 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 30 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 29 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 28 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 27 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 26 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 25 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 24 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 23 Part B This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com