Podcasts about yehezkel

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.

Friday is the Tenth of Tevet , the day we fast to commemorate when Yerushalayim was surroundedby the enemy prior to the destruction of the Bet Hamikdash. As we know, it is ararity to fast on a Friday; no other fast comes out on a Friday. The reason for this is that whenHashem told Yehezkel the prophet about the fast of Asarah B'Tevet, He used the words בעצם היום הזה - on this very day .Those that say the special Selichot/prayers of Asarah B'Tevet will notice that those words, " Onthis very day ," are repeated quite often. Based on that, the Bet Yosef saysthat we can't change the date of this fast. So much so, says the Bet Yosef,that if Asarah B'Tevet ever fell out on Shabbat, we would fast on Shabbat. Just as, on Yom Kippur , it says " on this very day, "and we don't push off the fast, so too, with AsarahB'Tevet (the calendar has been worked out that that itdoesn't fall out on Shabbat) . What it is about AsarahB'Tevet that allows us to fast on a Friday,even going into Shabbat, and technically on Shabbat itself? The Hatam Sofer explains, and in doing so gives great significance and importanceto this fast of Asarah B'Tevet. He says that there is only one other time that we must fast onShabbat- on what is called a TaanitHalom- a fast for a bad dream .There is a list of specific bad dreams, brought down in Shulchan Aruch, that ifsomeone had, they would have to fast on that day, even if it came out onShabbat (I won't list them because if you think about them, you might dreamabout them). How can it be that you fast for a bad dream on Shabbat, but you don't fast for Tisha b'Av on Shabbat? When Tisha B'Av falls out onShabbat, as it does quite often, we don't fast until Sunday. What is itabout a bad dream that is more powerful than TishaB'Av ? The Hatam Sofer says that there is a fundamental difference between Tisha B'Av and a " bad dream " fast. On TishaB'Av, we fast for something that happened.In every generation that the Bet HaMikdash is not rebuilt, it is as if it was destroyed. So every year, Tisha B'Av is the timethat, so say, the Bet HaMikdash, which should have been rebuilt, is being destroyed. So, we fast about something that happened. When you fast about something that happened , that doesn't override Shabbat. However, whena person has a bad dream, it's an indication from Above that there is an impending doom. Therefore, by fasting and doingTeshuva, one can void the bad decree. So a fast of a bad dream overridesShabbat because it's a preventive fast. It's not fasting to commemoratesomething that happened, it's fasting in order to prevent a tragedy fromoccurring in the future. This is a basic difference. But the Hatam Sofer adds a major hiddush. He says that every single year, on Asarah B'Tevet, it's decided whether or not we will have the Bet HaMikdash rebuilt this year. That's heavy statement. In other words, the Bet Din in Heavenconvenes on Asarah B'Tevet, to decide whether or not the Bet HaMikdash will be built thisyear. It's just like the first Asarah B'Tevet , where nothing had happened yet; it was the surrounding of the city, it wasan indication of impending doom. That is what is being decided on Asarah b'Tevet. So we fast on Asarah B'Tevet in order to prevent thedestruction, not to commemoratesomething. That's why it's so important, and it can't be pushed off. The Yaarot Devash adds another aspect to his. He said that if something is called- " בעצם היום הזה - on this very day " that means it's been etched in time,from time immemorial. What etched this into time? The Yaarot Devash proves (through calculations that we won't get into) that Kayinkilled Hevel on the third day of Tevet. AsarahB'Tevet was after the seven days ofmourning, and it was then that Hashem told Kayin, that he'd be a wonderer. That means that the first decree ofexile came out on Asarah B'Tevet . Therefore it's etched into time as the deciding day of exile. And finally, our punchline- if the first Asarah B'Tevet wasabout a lack of brotherly love, then this is something we have to work on everyyear. If you pay attention, you'll notice that we always read the Parasha of Yosef and his brothers at this time- which isabout getting together again. What does this have to do with Bitachon? Everything in the world. The rabbis say that Kayin killed Hevelbecause they were fighting over the world. The world wasn't big enough for twopeople! The name Kayin comes from the root of Kin'ah-jealousy. The Gaon of Vilna says that the source of both Sinat Hinam, baseless hatred, andjealously is a lack of Bitachon. So, if that's the case, AsarahB'Tevet i s a day to strengthen our bitachon,relying on Hashem and realizing no one can take anything away from us. All hatred is called baselesshatred, because it's for no reason. He didn't do anything to you. Thereis no reason to hate him. And if that's the case, we have to rekindle our friendship andlove, and with that, we will hopefully alleviate a Tisha B'Av this year, andthese days of fasting should turn into days of happiness. Amen.

"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?

"Deus assiste na congregação divina; no meio dos deuses, estabelece o seu julgamento" (Salmos 82.1, ARA). O que a Bíblia quer dizer quando fala de outros deuses? Não existe um só? Junto a um dos maiores estudiosos bíblicos e filósofos judeus do século 20, o ucraniano Yehezkel Kaufmann (1889-1963), veja neste episódio como a Bíblia Hebraica revela um Deus singular, totalmente diferente dos deuses pagãos que concorriam pela atenção do seu povo, até mesmo em versículos difíceis como este. Veja uma transcrição deste episódio no blog da Pilgrim Ficou curioso sobre como interpretar a história de Israel depois desse episódio? Um dos melhores recursos em português está disponível na Pilgrim: https://thepilgrim.com.br/catalogue/product/3976/ _____ PARA SE APROFUNDAR: Benjamin Sommer. “Yehezkel Kaufmann and Recent Scholarship:Toward a Richer Discourse of Monotheism” In: Jindo, Sommer e Staubli (eds.) Yehezkel Kaufmann and the Reinvention of Jewish Biblical Scholarship. Yehezkel Kaufmann. A religião de Israel. Trad. Adap. Moshe Greenberg. Londres: George Allen & Unwin, 1961. Matthew Lynch. “Mapping Monotheism: Modes of Monotheistic Rhetoric in the Hebrew Bible”. Vetus Testamentum. _____ JÁ CONHECE A PILGRIM? A nossa plataforma oferece acesso a conteúdos cristãos de qualidade no formato que você preferir. Na Pilgrim você encontra audiolivros, ebooks, palestras, resumos, livros impressos e artigos para cada momento do seu dia e da sua vida: https://thepilgrim.com.br/ _____ SEJA PILGRIM PREMIUM Seja um assinante da Pilgrim e tenha acesso a mais de 9000 livros, cursos, artigos e muito mais em uma única assinatura mensal: https://thepilgrim.com.br/seja-um-assinante Quais as vantagens? Acesso aos originais Pilgrim + Download ilimitado para ouvir offline + Acesso a mais de 9.000 títulos! + Frete grátis na compra de livros impressos em nossa loja _____ SIGA A PILGRIM No Instagram: https://www.instagram.com/pilgrim.app/ no Twitter: https://twitter.com/AppPilgrim no TikTok: https://www.tiktok.com/@pilgrimapp e no YouTube: https://www.youtube.com/channel/UCy1lBN2eNOdL_dJtKnQZlCw Entre em contato através do contato@thepilgrim.com.br. Em suma é um podcast original Pilgrim. Todos os direitos reservados. O ponto de vista deste texto é de responsabilidade de seu(s) autor(es) e colaboradores diretos, não refletindo necessariamente a posição da Pilgrim ou de sua equipe de profissionais.

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  

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

Yehezkel Perek 22 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 21 Part B This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 21 Part AThis perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 20 Part B This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 20 Part AThis perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 19 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 18 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 17 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 16 Part B This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 16 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 15 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 14 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Parashat Behaalotecha begins with the commands given to Aharon regarding the kindling of the Menora. The Torah relates that after G-d conveyed the instructions for the lighting, "Va'ya'as Ken Aharon" – "Aharon did so" (8:3). Rashi famously comments that the Torah here praises Aharon "She'lo Shina" – for not deviating at all from Hashem's instructions. The Malbim (Rav Meir Leibush Weiser, 1809-1879) explains that Aharon is praised for complying with all the specific instructions, including the requirement to place precisely half a "Log" of oil in each of the seven lamps. The center lamp miraculously remained lit for longer than the other lamps, and Aharon might have thus thought that he should pour more oil into that lamp rather than rely on a miracle. But he instead did precisely what he was told, without deviating at all from Hashem's instructions, even when he might have had a reason to. The highest praise is "She'lo Shina" – remaining steadfastly loyal to the Torah, fulfilling Hashem's commands without making any changes. This praise is given to Moshe Rabbenu, as well, later in this Parasha, where we read that Hashem said about him, "Be'chol Beti Ne'eman Hu" – "He is the most trustworthy in My ‘household'" (12:7). Moshe was completely loyal and dependable. Pirkeh Abot begins by telling us that Moshe received the Torah at Sinai and then "Mesarah L'Yehoshua" – he "handed it over" to his disciple, Yehoshua. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743), commenting to the first verse of the Book of Vayikra, explains that Moshe faithfully handed over everything he learned from Hashem. He kept nothing from himself. He was impeccably loyal, transmitting every word he received from Hashem, without keeping any of it, and without changing any of the information. Immediately after the Revelation at Sinai, Hashem commanded, "Lo Ta'asun Iti Eloheh Chesef V'eloheh Zahab" – not to create gold or silver idols (Shemot 20:19). Curiously, G-d here forbids making such images "Iti" – "with Me." Some commentators explained this word to mean that we are not to create new religious ideas and principles even if this is done "Iti," for Hashem's sake, out of a desire to enhance His glory and serve Him. Regardless of our intentions, we are not entitled to fashion new "gods," to come up with new ideas in an effort to "upgrade" our religion. The prophet Yehezkel (20:37) says in Hashem's name, "Hebeti Etchem Be'masoret Ha'berit" – "I have brought you into the ‘Masoret' of the covenant." The Radak (Rav David Kimhi, France, 1160-1235) explains the word "Masoret" as a derivative of the root "A.S.R.," which means "bound," or "locked." Commitment to tradition means that we are "locked," bound by the strict rules and guidelines of our tradition, without the freedom to change what we decide we want to change. It occasionally happened that when Hacham Matloub Abadi (d. 1970) was asked a Halachic question, and ruled stringently, the person who posed the question would try to pressure the Rabbi to rule leniently. The Hacham would hold his hands together, as though they were chained, and say, "What can I do? My hands are bound to the Rambam! I can't do whatever I want!" This must be our approach to Halacha and to tradition – steadfast loyalty, without ever allowing ourselves the freedom to make so-called "improvements" to the Torah. May we be worthy of the praise given to Aharon, that he never deviated from Hashem's commands, and of the praise given to Moshe, that he was a loyal and trusted servant of Hashem.

Yehezkel Perek 13 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 12 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 11 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 10 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 9 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 8 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 7 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 6 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 5 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 4 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 3 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 2 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

Yehezkel Perek 1 This perek in Sefer Yehezkel is taught by Mr. Ovadia Sutton TanachStudy.com  

[Who's Who: R. Yehuda bar Yehezkel.] How should the sages handles an excommunicated Torah scholar who was out of line in what must have been a serious way, where the sage who headed up the excommunication is no longer available to walk it back? Take it to the next greatest sage, even if you have to travel to do so. Though he delegated the investigation, and the sub's conclusion was rejected in the end. Also, haircuts on Chol HaMoed - for example, keeping the count of the mourner, and how the days of mourning fall out on the calendar.

The opening verses of the Book of Vayikra describe the procedure for the offering of the Korban Ola (burnt offering), and the Sefer Ha'hinuch lists this procedure as the 115 th Biblical command. He mentions in this context that he had already presented his analysis of the general concept of Korbanot (sacrifices) earlier in his work (Misva 95). The Korban Ola is to be slaughtered specifically in the Azara (the outdoor courtyard of the Bet Ha'mikdash). It may be slaughtered even by somebody who is not a Kohen, but all the subsequent stages of the procedure, from the collection of the blood until the end of the entire process, must be performed by a Kohanim. The animal's blood is sprinkled on the altar, and the carcass is then skinned and divided into different pieces. Every limb remained fully intact, except the leg, which needed to be opened in order to remove the Gid Ha'nasheh (sciatic nerve), as the Gid Ha'nasheh was not permitted on the altar. The verse in the Book of Yehezkel (45:15) speaks of “Mashkeh Yisrael” (literally, “the beverages of Israel”) being offered as sacrifices on the altar, and the Sages understood this to mean that only that which is permissible for consumption by Am Yisrael may be placed on the altar. Since the Gid Ha'nasheh is forbidden for consumption, it likewise may not be placed on the altar, as we may not offer to G-d food which we ourselves are not permitted to eat. (Of course, the blood is sprinkled on the altar, even though it is forbidden for consumption, because the Torah explicitly required sprinkling the blood. The Torah never instructed offering the Gid Ha'nasheh, and so we apply to it the rule of “Mashkeh Yisrael,” forbidding placing on the altar that which we are not allowed to eat.) After the skinning and dissection of the carcass, the various parts of the animal are then placed on the altar. Unlike the other animal sacrifices, the Korban Ola is placed in its entirety on the altar. The Gemara tells in Masechet Yoma that no fewer than eight Kohanim were needed to bring the various parts of the animal up the ramp to the altar. The animal's hair, bones, sinews, horns and hoofs are also placed on the altar, if they remained on the carcass during the skinning process. However, if any of these fell off the carcass during skinning, those parts are not placed on the altar. Of course, this Misva applies only in the times of the Bet Ha'mikdash, when sacrifices are offered, and it applies only to the Kohanim, who are commanded to perform this procedure properly. A Kohen who deviated from the instructions regarding the Korban Ola has transgressed this Biblical command. The Korban Ola could be brought as a voluntary sacrifice, but on some occasions was obligatory, as in the case of the daily Tamid sacrifice, which was an Ola. The same guidelines applied for both types of Korban Ola – the obligatory sacrifices and the voluntary sacrifices.

This episode was originally published on December 2, 2020 as Episode 106. Company investors and consequently, corporate boards, are acknowledging the importance of implementing good environmental, social, and governmental (“ESG”) policies to help mitigate risk, attract quality leadership, and establish satisfied employees. In this episode, we're exploring the benefits of implementing ESG's for all corporate stakeholders. Joining Michael for this conversation are two guests, Allison Troianos and Ariel Yehezkel. Allison Wu Troianos is an associate in the Corporate Practice Group in the Sheppard Mullin New York office. Allison's practice focuses on advising companies on a broad range of corporate transactional matters, including mergers and acquisitions, private equity transactions, venture capital financings and corporate governance. Ariel Yehezkel is a partner in the Sheppard Mullin New York office. He is the Practice Group Leader of the firm's Corporate and Securities Practice Group. He concentrates his transactional practice on domestic and cross border mergers and acquisitions, leveraged buyouts, growth capital, minority investments, financing, joint ventures, equity arrangements, and general corporate matters. Subscribe on Apple Podcasts, Google Podcasts, Spotify or Stitcher to receive each new episode as soon as they're published. What We Discussed in This Episode: What are environmental, social, and governmental considerations and why are investors paying closer attention to them? How did ESGs develop over the years? Are there mandatory rules in the U.S. regarding ESG compliance? What steps is the European Commission taking to institute regulations around ESGs? Why are investors showing a preference towards companies with established corporate ESGs? How are private equity companies establishing criteria for investment funds based on ESGs? Is there a connection between improved financial performance and implementation of company ESGs? Why are ESGs a greater force for change than government regulation? How can companies start integrating ESG plans into their businesses? Is there tension between the planning and implementation of ESGs? How are professional service providers like law firms integrating ESGs in their own industry? How do ESGs appear in public companies? Resources Mentioned: 2020 Blackrock letter to CEOs 

The Torah in Parashat Mishpatim (Shemot 22:30) commands that we must not eat “Basar Ba'sadeh Terefa” – “meat of a devoured animal in the field.” This command prohibits eating meat of a kosher species of animal which was attacked by a beast and suffered a fatal injury. However, the Sages understood that this prohibition applies to an animal with any sort of fatal injury that is not expected to live for another year. The Torah gave the most common case of such an animal – where an animal was attacked out in the field – but the prohibition applies even to animals suffering from other fatal conditions, and they are all considered “Terefa” and hence forbidden for consumption. Additionally, the Gemara inferred from this verse that any meat which was taken “Ba'sadeh” – “into the field,” meaning, outside the boundaries of where it is supposed to remain, becomes forbidden for consumption. Namely, certain forms of sacrificial meat (“Kodasheh Kodashim”) are to be eaten specifically in the courtyard of the Bet Ha'mikdash, and other forms of sacrificial meat (“Kodasheh Kalim”) are to be eaten in the city of Jerusalem. The Sages inferred from this verse that sacrificial meat which was taken outside its boundaries – either outside the Bet Ha'mikdash, or outside Jerusalem, depending on which type of sacrifice it is – becomes forbidden for consumption. Another example is meat of the Korban Pesach, which is not to be removed from the Habura – the group which offered the sacrifice. Meat of the Korban Pesach which left its designated area has the status of “Terefa” and becomes forbidden for consumption. Explaining the reason behind the prohibition of “Terefa,” the Sefer Ha'hinuch writes that the Torah forbade activities which are detrimental to our physical health, as poor physical health adversely affects our minds. Therefore, the Torah forbade eating meat of a “Terefa,” which is detrimental to the body. The Sefer Ha'hinuch acknowledges that it is unknown why such meat has an adverse effect on a person's physical wellbeing, but he insists that we must place our trust in G-d, the “dependable Healer,” who is infinitely wiser than us and medical experts. He has determined that meat of a “Terefa” is harmful, and for this reason He has commanded us to refrain from such meat. The Sefer Ha'hinuch then anticipates that some might wonder how an animal's meat could suddenly be considered detrimental to one's health upon developing a fatal condition. One moment, the meat is presumed perfectly healthful, and then the next moment – when the animal becomes a “Terefa” – it is deemed unhealthful, and some might question how this could happen. The Sefer Ha'hinuch dismisses this question, noting that “Le'chol Dabar Hat'hala” – every situation has a beginning point. If we acknowledge that food can be healthful at one time and be detrimental at a later time, then necessarily, we acknowledge that at one point this change occurs. And thus the Torah has determined that when an animal develops one of the conditions that render it a “Terefa,” from that moment its meat is presumed detrimental to our wellbeing and thus becomes forbidden. The Gemara in Masechet Hulin discusses the various kinds of physical conditions which render an animal a “Terefa,” listing 72 different forms of “Terefot.” There is also an additional condition which occurs in birds, and thus renders a bird a “Terefa.” Not coincidentally, the prohibition of “Terefa” is the 73 rd Biblical command, alluding to the 73 types of “Terefot.” This prohibition is applicable in all times and places, and to both men and women. Interestingly, the verse in the Book of Yehezkel (44:31) states, “Kol Nebela U'trefa…Lo Yochelu Ha'kohanim” – that Kohanim may not eat meat that is from a “Nebela” (carcass of an animal that perished without proper slaughtering) or a “Terefa.” Of course, these prohibitions apply to all Jews, and not only to Kohanim. The Sages explained that Yehezkel clarified that this prohibition applies also to Kohanim, because they would eat the meat of bird sacrifices in the Bet Ha'mikdash which were sacrificed through “Melika” – puncturing the back of the bird's neck with one's fingernail. Since the Kohanim were allowed to eat bird sacrifices which were killed without proper slaughtering, one might have assumed that they are excluded from the standard restrictions that apply to the consumption of meat. Therefore, Yehezkel found it necessary to clarify that even Kohanim, who are permitted to eat the bird sacrifices which are killed through “Melika,” are forbidden from eating meat of a “Nebela” or “Terefa.” One who eats a Ke'zayit of “Terefa” meat is liable to Malkut. Some Rabbis addressed the question of why this prohibition does not fall under the category of “Lav She'bi'chlalot” – Torah prohibitions which encompass more than one command. After all, as mentioned, the prohibition of “Terefa” includes both meat from an animal with a fatal condition, and sacrificial meat which was taken outside its designated area. A number of Rishonim, including the Rambam and Ramban, discussed this question and distinguished between this command and a “Lav She'bi'chlalot.” Practically speaking, an animal that is slaughtered can be presumed not to have any conditions that would render it a “Terefa,” such that its meat may be eaten without first inspecting the carcass. Nevertheless, since lesions on the lungs are common, the lungs are inspected after the animal is slaughtered to ensure that it did not suffer from this condition. Inspections for the other conditions, however, are not necessary.

Study Guide Rosh Hashanah 10 Today's daf is sponsored by Heather (Hadar) Stone in honor of her daughter, Hila bat Hadar ve’Yehezkel on her commission as a second lieutenant in the IDF Education command. "So proud of you and your accomplishments. Can’t wait to see where you lead next." And by Jordana Hyman "to our amazing daughter, Prielle Hyman Borowski, on her giyus today. We are bursting with pride and excitement as you begin your service. May Hashem protect you and bless you always, with your fellow soldiers. With love, Mum and Dad." A braita explains that if a tree was planted 30 thirty days before Rosh Hashanah, it will be counted as its second year on the first of Tishrei. However, the fruits are still considered orla after the third year until the 15th of Shvat (of the fourth year) if they budded before then. And the same holds true for laws of neta revai on the fifth year. Does the braita not work with Rabbi Meir's opinion that even a day counts as a year when determining that an animal is a 3-year old bull (required for sacrifices that are to be brought with a bull), because the braita required thirty days? Perhaps one could distinguish between the end of a count (when the bull begins his third year - where one day counts) and the beginning of the count (planted before Rosh Hashanah - where one day would not count). The Gemara rejects this distinction based on a woman who is a Niddah who on the last day requires a complete day but on the first day, even a part of the day counts as a whole day. If the braita does not like Rabbi Meir, by default, it must hold like Rabbi Elazar who holds that the bull needs one month into its third year to be considered a bull. However, that is also difficult as then the braita should require 60 days - 30 for the tree to take root and 30 for it to be considered its own year. A braita is brought with different opinions regarding how much time is needed to take root - 30 days, 3 days or two weeks. None of the opinions match the original braita which seems to require no time for taking root, if in fact the thirty days are based on Rabbi Elazar. The braita is then explained according to Rabbi Meir who requires only one day for the year and thirty for it to take root. Why, then, does the braita not say 31? The thirtieth day counts for both. Rabbi Meir and Rabbi Elazar both derive their opinions from the same verse from Breishit 8:13 about when the waters of the flood dried - in the 601st year on the first day of the first month. Each one uses it to prove his opinion. A braita is brought with a debate about whether the world was created on the first of Nissan or Tishrei. Various other events are given a date as well.  

Study Guide Rosh Hashanah 10 Today's daf is sponsored by Heather (Hadar) Stone in honor of her daughter, Hila bat Hadar ve’Yehezkel on her commission as a second lieutenant in the IDF Education command. "So proud of you and your accomplishments. Can’t wait to see where you lead next." And by Jordana Hyman "to our amazing daughter, Prielle Hyman Borowski, on her giyus today. We are bursting with pride and excitement as you begin your service. May Hashem protect you and bless you always, with your fellow soldiers. With love, Mum and Dad." A braita explains that if a tree was planted 30 thirty days before Rosh Hashanah, it will be counted as its second year on the first of Tishrei. However, the fruits are still considered orla after the third year until the 15th of Shvat (of the fourth year) if they budded before then. And the same holds true for laws of neta revai on the fifth year. Does the braita not work with Rabbi Meir's opinion that even a day counts as a year when determining that an animal is a 3-year old bull (required for sacrifices that are to be brought with a bull), because the braita required thirty days? Perhaps one could distinguish between the end of a count (when the bull begins his third year - where one day counts) and the beginning of the count (planted before Rosh Hashanah - where one day would not count). The Gemara rejects this distinction based on a woman who is a Niddah who on the last day requires a complete day but on the first day, even a part of the day counts as a whole day. If the braita does not like Rabbi Meir, by default, it must hold like Rabbi Elazar who holds that the bull needs one month into its third year to be considered a bull. However, that is also difficult as then the braita should require 60 days - 30 for the tree to take root and 30 for it to be considered its own year. A braita is brought with different opinions regarding how much time is needed to take root - 30 days, 3 days or two weeks. None of the opinions match the original braita which seems to require no time for taking root, if in fact the thirty days are based on Rabbi Elazar. The braita is then explained according to Rabbi Meir who requires only one day for the year and thirty for it to take root. Why, then, does the braita not say 31? The thirtieth day counts for both. Rabbi Meir and Rabbi Elazar both derive their opinions from the same verse from Breishit 8:13 about when the waters of the flood dried - in the 601st year on the first day of the first month. Each one uses it to prove his opinion. A braita is brought with a debate about whether the world was created on the first of Nissan or Tishrei. Various other events are given a date as well.  

Certain Torah violations are punishable by execution – either Sekila (stoning), Serefa (burning), Sayif (death by sword), or Henek (strangulation). The Sefer Ha'hinuch lists each form of execution as a separate Misvat Aseh, an affirmative command requiring Bet Din to administer the given form of punishment. According to the Sefer Ha'hinuch's listing, Henek is the 47 th Biblical command. The Sefer Ha'hinuch explains that capital punishment is necessary as a deterrent against grievous sins. If there was no fear of punishment, then people would kill one another and commit other grave violations, and so the Torah commands Bet Din to put to death those who have been convicted of severe misdeeds. Six sins are punishable by Henek: an adulterous relationship with a married woman, kidnapping, inflicting a wound in one's father or mother, Zaken Mamreh (a scholar who opposes the majority view of the Sanhedrin), prophesying in the name of a foreign deity, prophesying falsely in G-d's Name. Surprisingly, the Sefer Ha'hinuch writes that murder is also punishable by Henek, despite the fact that the Gemara explicitly states that murder is punishable by Sayif (death by the sword). This question was noted by the Minhat Hinuch, who leaves it unanswered. Indeed, it is very difficult to explain the basis of the Sefer Ha'hinuch's comment. In any event, the Sefer Ha'hinuch writes that Henek is the swiftest form of execution, and it is administered to murderers because they generally kill their victim swiftly, in order to avoid being caught. Other violations, which are committed more slowly, are punishable by other forms of execution, which cause death to occur more gradually. Another difficulty in the Sefer Ha'hinuch's discussion of Henek is his comment that capital punishment is administered only in Eretz Yisrael. The Minhat Hinuch noted that the Gemara in Masechet Makkot states that capital punishment is administered anywhere, even outside the Land of Israel, as long as the Bet Ha'mikdash stands and the Sanhedrin meets in the Lishkat Ha'gazit (its special chamber in the area of the Bet Ha'mikdash). It is thus very difficult to understand why the Sefer Ha'hinuch wrote that capital punishment is limited to Eretz Yisrael. No Beracha is recited over the fulfillment of this Misva, and the commentaries explain that this is because G-d does not wish for violators to be executed. As the verse in Yehezkel (33:11) says, “I do not desire the death of the wicked, but rather that the wicked repents from his path and lives.” The Gemara teaches in Masechet Hagiga that when a sinner suffers as punishment for his wrongdoing, G-d Himself is pained, as it were, because of His love for all people, even sinners. Therefore, since punishing sinners brings distress to the Almighty, so-to-speak, no Beracha is recited when administering punishment, even though it fulfills a Torah command. Similarly, Tosafot comment in Masechet Megilla (31) that no Beracha is recited over the reading of the Tocheha – the sections of the Torah warning of the calamities which Hashem threatens to bring upon the nation for betraying Him. When the Tocheha is read in the synagogue, the Aliya begins several verses before the Tocheha, and ends only after the Tocheha, so that the person receiving the Aliya does not recite a Beracha over these curses. G-d is pained, so-to-speak, by having to issue these warnings, and so it would be inappropriate to recite a Beracha over this section. The Sefer Ha'hinuch writes that if Bet Din had the authority and ability to execute an offender and failed to do so, then they are in violation of this command. He emphasizes that the one who fails to fulfill this command is deserving of punishment, because without a functioning system of justice, people will not be deterred from perpetrating evil, resulting in anarchy. It should be noted that whereas the Sefer Ha'hinuch lists capital punishment as four separate Biblical commands, the Ramban maintained that all four forms of capital punishment are included in a single command. The Ramban cites the command mentioned several times in the Torah, “U'bi'arta Ha'ra Mi'kirbecha” – “You shall eliminate the evil from your midst,” and explains that in his view, this command requires Bet Din to execute those guilty of capital offenses. Of course, this command does not apply nowadays. However, the Gemara in Masechet Sanhedrin teaches that when Bet Din does not have the authority to execute offenders, G-d arranges that those deserving of capital punishment will die in a manner resembling the type of execution that they deserve.

Michelle and Hal head north to Spokane to meet with Gary, the P.I. Jake continues his research into the Dwyer case, before getting an urgent call from Rae. And Roland finds herself beaten and completely lost in a small Idaho inn.Music:"Corals Under the Sun (Instrumental Version)" by Sivan Talmor @ artlist.io"In Between Thoughts" by Rooibos @ artlist.io"Oval Window" by Yehezkel-raz @ artlist.io

The prophecy read as the Haftara for Shabbat Hol Ha'mo'ed Sukkot is from the Book of Yehezkel (chapters 38-39), and it foresees a series of major battles which will take place in the Land of Israel before the arrival of Mashiah. Yehezkel describes how two nations will fight against one another in the Land of Israel, though it will not directly involve the Jewish People. The Malbim (Rav Meir Leibush Wisser, 1809-1879), his commentary to Yehezkel, explains that these wars will be waged between the kingdoms of Edom (the kingdom founded by Esav) and Yishmael – meaning, between the western, Christian world, and the Arab world. This will occur, the Malbim writes, after the Jewish People return to the Land of Israel, and the kingdoms of Edom and Yishmael will fight against each other for control of Jerusalem. We see this prophecy's fulfillment gradually unfolding in our times, as the Jews have returned to the Land of Israel and established sovereignty there, and tensions are building between the West and the Arab world. This war will result in an enormous number of casualties, and will be followed by the arrival of Mashiah, who will bring peace and serenity to the world, and under whose kingship all mankind will recognize and serve the one, true G-d. The question arises as to why this prophecy is read on Sukkot. What connection is there between the war of Gog U'maggog and the festival of Sukkot? The answer is found in a remarkable observation made by the Gaon of Vilna (Rav Eliyahu of Vilna, 1720-1797) regarding the special sacrifices brought over the course of Sukkot. As the Torah outlines in Parashat Pinhas (Bamidbar 29), a large number of animals were offered as the Musaf sacrifices each day of Sukkot. These included a total of seventy bulls, which, our Sages teach, were offered on behalf of the seventy gentile nations. The sacrifices also included one goat brought each day of Sukkot as a sin-offering. The Gaon of Vilna noted that two different expressions are used to refer to these goats. The goat offered on the first, second and fourth days of Sukkot is referred to by the term "Se'ir Izim," whereas the goat offered on the third, fifth, sixth and seven days is called simply, "Se'ir." The Gaon explained that the word "Se'ir" on its own alludes to Esav, who was also called by the name "Se'ir." The term "Se'ir Izim," by contrast, refers to Yishmael. Now on the first, second and fourth days of Sukkot, a total of 35 bulls were offered (13 on the first day, 12 on the second, and 10 on the fourth). This same number of bulls were offered on the third, fifth, sixth and seventh days (11 on the third, 9 on the fifth, 8 on the 6th, and 7 on the seventh). The Gaon explained that all the gentile nations are aligned with either Edom or Yishmael, such that exactly half of the 70 bulls offered on Sukkot correspond to Edom, and precisely half correspond to Yishmael. Understandably, then, we read the prophecy of the war of Gog U'maggog on Sukkot – because the sacrifices offered on this holiday reflect the historical tension between the two kingdoms of Edom and Yishmael, who will wage this fierce battle. Our Sages have taught us that prophecies predicting blessing and prosperity will always be fulfilled, whereas prophecies of calamity and tragedy can be averted through Teshuba (repentance). It thus follows that the dreadful war of Gog U'maggog – which, according to some commentators, will result in 60 million casualties, and according to others, in the death of one-third of the world's population – can be avoided. By reaffirming our commitment to faithfully obey the Misvot, study Torah and perform acts of kindness, we will, please G-d, be worthy of protection from this war as well as from all crisis and hardship, Amen.

O Futebol, a História e a Política entram num bar... e neste sexto encontro falam-nos sobre a jogadora norte-americana Megan Rapinoe.O Futebol, a História e a Política entram num bar é um podcast narrativo do PÚBLICO, da autoria de Ana Martins, sobre histórias em que se cruzam estes três universos. Em cada episódio, uma história de acontecimentos desportivos e actos de atletas e clubes que encontraram o seu espaço na história devido às suas posições políticas e de cidadania.Subscreva o podcast O Futebol, a História e a Política entram num bar na Apple Podcasts, Spotify, SoundCloud ou outras aplicações para podcasts. Conheça os podcasts do PÚBLICO em www.publico.pt/podcasts.Os podcasts do PÚBLICO dão-lhe 10% de desconto numa nova assinatura do seu jornal. Em publico.pt/assinaturas, procure pela pergunta “Tem um código promocional?”, escreva o código POD10 e usufrua das vantagens de ter o PÚBLICO no ouvido. O código é válido para novas assinaturas ou assinaturas expiradas há mais de 90 dias.Produção e sonoplastia: Aline Flor (PÚBLICO) / Música: Nono, Yehezkel, Ian Post/Tchaikovsky, Maya Belsitzman & Matan Ephrat, Onyx Music (Artlist.io) / Efeitos sonoros: Klankbeeld, PaulW2K, DerSuperanton (freesound.org)

Yehezkel is a master at his craft. Drawing upon the wisdom of his ancestors (i.e. Abraham Abulafia), he guides powerful explorative journeys into one's inner space. Utilizing powerful visualizations and dynamic movements, he provides the keys to unlocking our deepest potential. Not only is he well versed in authentic Kabbalistic tradition, but he's also grounded, practical, and millennial-minded. He gives useful tools and methods to living a more connected, happy, and fulfilling life in his kind and open manner. His technique is to take otherwise advanced and hard-to-understand spirituality and share it to all levels in a simple yet highly effective way.

In the famous final Mishna of Masechet Yoma, Rabbi Akiva presents two analogies for the purification achieved through the process of Teshuba. First, he cites the verse in the Book of Yehezkel (36:25) in which G-d proclaims, "I shall sprinkle upon you purifying waters, and you shall be pure." Here, the purification of Teshuba is compared to the purifying Para Aduma waters, which are sprinkled on a person or object that had come in contact with a human corpse, in order to purify it. Then, Rabbi Akiba references a verse from the Book of Yirmiyahu (17:13), "Mikveh Yisrael Hashem" – "G-d is Israel's Mikveh'." In this verse, Teshuba is likened to immersion in a Mikveh. Rav Yishak Elhanan Spektor of Kovno (1817-1896) explained that these two analogies represent two vastly different models of repentance. A Mikveh purifies a person through the immersion of his or her entire body in the water. If even one strand of hair extends outside the water, the immersion is invalid. Immersion in a Mikveh, then, represents what we might call "180-degree Teshuba," where a person makes a complete about-face, swiftly transforming from a sinner to a righteous Sadik, "cleansing" himself or herself entirely, like one who immerses in the Mikveh waters. The Para Aduma waters, by contrast, reach only a very small portion of the person's body. The person becomes pure by virtue of just part of his body receiving the purifying waters. This model, Rav Spektor explained, represents what we might call "four-degree Teshuba," repentance by taking small steps forward. Only a small portion of a person's conduct is improved – just like a small portion of a person's body comes in contact with the Para Aduma waters – but this suffices to bring a degree of purity. I am familiar with a number of people who succeeded in following the Mikveh model of Teshuba, in completing transforming themselves in a very short period of time, entirely changing their behavior. But for the vast majority of us, the more practical model of Teshuba is that of the sprinkling of the Para Aduma waters. Rarely does one succeed in making long-lasting changes in his or her behavior through a sudden overhaul. Permanent change occurs through small steps, making one simple change at a time. For most of us, committing ourselves to never again speak Lashon Ha'ra is not practical. What we can do, however, is commit to eliminate Lashon Ha'ra from our conversations at the Shabbat table. For most of us, it is not practical to commit to become proficient in the Talmud during the coming year. But we all can make a commitment to add a period of time each day, or least each week, for advanced Torah learning. This is "small-step Teshuba," and for the vast majority of us, this is the way it should be done. The Talmud teaches that Teshuba reaches the Kiseh Ha'kabod (heavenly throne). Rav Shimshon of Ostropoli (d. 1648) noted that if we write the letters of "Kiseh Ha'kabod" incrementally, starting with the letter Kaf, followed by Kaf-Samech, then Kaf-Samech-Alef, then Kaf-Samech-Alef-Heh, and so on, each time adding the next letter, all the letters combine for a total Gematria of 713 – the Gematria of the word "Teshuba." After making this observation, Rav Shimshon was asked why the phrase "Kiseh Ha'kabod" needs to be associated with the word "Teshuba" in such a convoluted way, by adding one letter at a time. He explained that this is precisely how Teshuba reaches the heavenly throne – incrementally, by taking one small step followed by another small step. If the notion of Teshuba seems frightening or intimidating, it is only because we think Teshuba means "immersing," making a complete transformation all at once. But there is also another model of Teshuba – making one small improvement at a time, which is something each and every one of us, without exception, is fully capable of. Let us all choose one small step we can take to improve as we begin the new year, and this small step will then bring us closer to the heavenly throne, rendering us worthy of a happy, healthy year, Amen.

What is the reason for avoiding doing chesed to a non-jew? What is the Jewish position on organ donation once one passes away, and can a Jew work on cadavers as a med students?  How do we understand by the creation that the trees deviated from Hashem's commandment that they should taste like fruit?—Do trees have bechira?  With the Taliban take over, many Jews sympathize with the civilians, but isn't Sharia more in line with halacha than Western values.   2 Poskin, Rav Moshe Feinstein and Minchas Yitzchak, have different drachim in deriving sources for psakim. Why is this? What is the Jewish perspective on the ideal power-system?  How do we interpret (seemingly) physical descriptions of HaShem, especially in Yehezkel or Daniel? In the Gemara in Sukka, it describes HaShem as being 10 tefachim, and Moshe below 10. What does this mean? Can we say “everything happens for a reason” and have free will? Or can someone's decisions affect someone else's free will?  The Gemara in Sukka it describes the keruvim as being 10 tefachim over the mishkan. The keruvim min hatzad built by Shlomo were much bigger. Is there something particular that both were 1/3 of the size of their environments? A man caused, due to road-rage, by grama a car crash which killed someone. Is this man to be rebuked?  If a person reads a secular self-help book, can someone get the schar for learning Torah?  There are many cryptic messages in the agada of the midrash and gemara (eg with monsters etc). How do we interpret this? What is the significance of saying akainu seudasa?

The Torah commands in the Book of Shemot (13:13) that if one's donkey's firstborn is a male, then the owner must redeem the firstborn donkey by giving a sheep to a Kohen. However, the Torah stipulates that if one chooses not to redeem the donkey, then he must perform “Arifa” – meaning, he must kill the donkey, and he may then not derive any benefit from the animal. He may not sell the carcass, or make any use of any part of it. The Sefer Ha'hinuch explains that this Halacha, forbidding the owner from deriving benefit from the carcass, serves as a penalty, of sorts. Since the owner did not do what he was supposed to do – namely, give the Kohen a sheep in exchange for rights to the donkey – he is penalized by having to kill the donkey and then being denied the opportunity to derive benefit from the carcass. The Ra'abad (Rav Abraham ben David of Posquières, France d. 1198) advanced the controversial view that Arifa is not to be considered a Misva. To the contrary, he writes, one who performs Arifa instead of redeeming his firstborn donkey has committed a sin, and is guilty of denying the Kohen what is owed to him, by insisting on killing the donkey instead of giving the Kohen a sheep. The Rambam and Sefer Ha'hinuch clearly disagree, as they list Arifat Peter Hamor (killing the firstborn donkey) as one of the Misvot Aseh (Biblical affirmative commands). Moreover, the Mishna (Bechorot 13) states, “Misvat Pediya Kodemet Le'misvat Arifa” – “The Misva of redeeming” is preferred over “the Misva of Arifa.” This formulation clearly indicates that Arifa is to be considered a Misva – albeit a less preferred Misva – thus calling into question the Ra'abad's surprising opinion. The Radbaz (Rav David Ben Zimra, Egypt, 1479-1573) goes so far as to say that even if a Kohen approaches the donkey's owner and asks for a sheep for the redemption of the donkey, and the owner stubbornly refuses, the owner still performs a Misva by then killing the donkey. The Mishna in Masechet Kiddushin (56) addresses the unusual case of a person who wishes to betroth a woman with a Peter Hamor (firstborn donkey). Such a betrothal, the Mishna rules, is ineffective. The Gemara (57) explains that if Arifa had been performed, and the groom wishes to betroth the bride with the carcass, then the Kiddushin (betrothal) is ineffective because the carcass has no value. As mentioned earlier, no benefit may be derived from the carcass after Arifa, and the carcass therefore has no legal worth. Kiddushin requires giving the bride an object of value, and so it follows that one cannot betroth a woman with the carcass of a Peter Hamor after Arifa. If, however, the Peter Hamor is still alive, having been neither redeemed nor killed, then, the Gemara states, the Kiddushin might be effective, depending on the relative values of the donkey and the sheep. Upon receiving the donkey, the woman must now redeem it by giving a Kohen a sheep. Thus, if the market prices are such that a sheep costs less than a donkey, then the woman is considered as having received an object of value, and the betrothal is valid. If, however, market prices are such that a sheep is worth more than a donkey, then the woman does not benefit at all by receiving the donkey, and the betrothal is therefore ineffective. As mentioned in our discussion of the 22 nd Misvat Aseh (redeeming a firstborn donkey), the reason given for this Misva is that the redemption of the donkey symbolizes the miracle that occurred on the night of the Exodus. The ancient Egyptians are compared to donkeys, as the verse states (Yehezkel 23:20), “Asher Besar Hamorim Besaram” (“whose flesh is the flesh of donkeys”), whereas Beneh Yisrael are compared to a sheep – “Seh Pezura Yisrael” (“Israel are scattered sheep” – Yirmiyahu 50:17). By exchanging a donkey for a sheep, we commemorate the time when the firstborn of Beneh Yisrael were rescued from the plague of the firstborn in Egypt. The redemption of the donkey through a sheep symbolizes G-d's redemption of Beneh Yisrael from the Egyptians, that He “exchanged” the firstborn of Beneh Yisrael for the firstborn of the Egyptians.

Go Deep with Bro Happy and Bro Yosef as they continue there Study on the Amazing Book of Yehezkel the Prophet! --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Come Dive Deep into the Book of Ezekiel-Yehezkel with Bro Happy & Bro Yosef as they learn about Yahuah's destruction of Tsor and Its Parallel's to today and the Beast system of The Roman Catholic Church. We read the scriptures Live and Unscripted in our responses allowing the Ruach Hakodesh to flow through us! Thank you Yahusha for All those that Listen and have been given Ears to hear! --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Today Bro Yosef and Bro Happy go through Chapters 21-24 of the Book of Ezekiel in the Cepher and HalleluYAH Scriptures versions of the Bible. Join us on an in depth study of the Whoring amd Adulterous nature of the Nation of Yerushaliym. --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Come Dive deep into our Scriptural Study of Chapters 15-20 of The Book of Yehezkel/Ezekiel. --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Happy and Yosef dive deep into Chapt 11-14 of our ongoing study of Yehezkel. --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Come Along with us as we study the Book of Yehezkel. All Praise to The Most High Yahuah through Yahusha Ha'mashiach. --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Listen as Happy Ben Yahuah and Yosef break down and go through the Book of Yehezkel-Ezekiel. --- Send in a voice message: https://podcasters.spotify.com/pod/show/questsofyah/message Support this podcast: https://podcasters.spotify.com/pod/show/questsofyah/support

Yehezkel Braun était un compositeur israélien. Né le 18 janvier 1922, Wrocław, Pologne, il est décédé le 27 août 2014 à Tel-Aviv en Israël. Enseignent : Université de Tel Aviv, Académie de musique et de danse de Jérusalem