Podcasts about Yehoshua

Nations of Canaan were completely fearful after miracles of crossing the Yarden, the Jews performed a communal mila, they celebrated Pesach and manna stopped, a Malach (Michael) conversed with Yehoshua signaling he'd help them conquer Yericho

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Yehoshua sends two spies, Kaleiv and Pinchas, to investigate Yericho, and they meet Rachav, who in turn saves them from the officers of the king of Yericho, they form a pact with her, eventually returning to Yehoshua with a report of the terror the inhabitants of Canaan have of the Jews.

YEHOSHUA DETIENE EL SOL DURANTE 36 HORAS

Hashem strengthens the new leader Yehoshua, the shotrim direct the people about 3 days time crossing the yarden, Yehoshua reminds 2.5 tribes about their agreement

This evening we compare Rabbi Yehuda Amital's foundational story of the crying baby, with Moshe being disappointed with Yehoshua for misunderstanding the crying of the Jewish People. We tell the story of Tylenol package tampering and the revolutionary change it brought about as a modern day example of the main lesson to learn from the Golden Calf debacle. And we explore two sources and reasons for the requirement to start Shabbat at least 18 minutes earlier than necessary. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

In this episode, community member Troy Caldwell — a retired psychiatrist with decades of training in spiritual direction — presents on the Jesus Prayer as a practice of contemplative recollection. Originally prepared for a spiritual formation class at his church, this teaching invites us into one of the oldest and most widely practiced forms of Christian meditation. Troy begins by distinguishing petition from contemplation: where petition asks God for things, contemplative prayer is simply about being with God — and allowing that proximity to transform us. The still point, drawn from T.S. Eliot's Four Quartets, is the inner axis of the soul: the place where the ego's striving falls quiet and the living water of God's presence can be found. The Jesus Prayer — Lord Jesus Christ, Son of God, have mercy on me, a sinner — has been used continuously for over 1,500 years in Eastern Christian traditions. Troy walks us through its technique (breath-synchronized repetition, gentle return from distraction), its biblical roots (the blind beggar Bartimaeus, the parable of the tax collector), and a careful unpacking of its words. Sinner means one who has missed the mark — a person in need, not a condemned person. Mercy translates from the Hebrew chesed — steadfast love, covenant faithfulness, enduring kindness. The group practices three minutes of the Jesus Prayer together, then opens into shared reflection. Members describe varied relationships to the prayer's language, adaptations that have made it their own, and the consistent experience of being carried to stillness — a drop from head to heart where something larger than the self moves through. The Law of One is woven in: Yehoshua carries the meaning "the Whole incarnates as a particular," and Ra's teaching in Session 10.14 provides the metaphysical complement — "The moment contains love. That is the lesson/goal of this illusion. The exercise is to consciously seek that love in awareness." The mercy asked for in the Jesus Prayer is precisely this: eyes opened to the wholeness already present. The episode closes with a discussion of sin, separation, and paradox. If sin is the active reinforcement of the illusion of separation — and if separation itself is the necessary condition for the experience of return — then both the fall and the recovery, as Julian of Norwich saw, are expressions of divine mercy. The opportunity for wholeness is always available. Every catalyst is an invitation to choose it. "The moment contains love." — Ra, 10.14

Israel has operated in the skies above Tehran. It has struck nuclear facilities near Baghdad and dominated the airspace of its enemies across the region. But according to a newsletter that the Israeli journalist Amit Segal sent out earlier this week, there is one city in the Middle East where the IDF cannot move freely. That city is a fifteen-minute drive from Tel Aviv, and is called Bnei Brak. On February 15, two female soldiers from the IDF's Education and Youth Corps arrived in this densely populated haredi city for a routine visit to a draftee ahead of his induction. A local resident called a hotline run by the Jerusalem Faction—an anti-conscription group—and falsely reported that military police were distributing draft notices. A mob of hundreds materialized, surrounded the soldiers, chased them through the streets, and forced them to hide until police arrived to rescue them. A patrol car was overturned. A police motorcycle was set on fire. Twenty-six were arrested; most were released by nightfall. Israeli leaders across the political spectrum condemned the violence as the provocation of extremists. But whether they support the rioters or not, most of the Jews of Bnei Brak see the draft as an existential threat to their way of life. It's just that the extremists are willing to say so with violence. For the past two years, pressed by the Supreme Court and by growing public resentment, the government has been trying to legislate a resolution to the question of haredi military service. Some 80,000 haredi men between the ages of eighteen and twenty-four are currently eligible for conscription but have not enlisted. A bill now moving through the Knesset would set enlistment targets, grant continued deferments to full-time yeshiva students, and impose penalties that critics—including the government's own legal advisers — say will produce no meaningful increase in enlistment. The haredi parties have threatened to block the 2026 state budget unless the bill passes. If the budget fails to pass by March 31, the Knesset dissolves and elections are triggered. The country is, in effect, in the middle of a slow-motion constitutional crisis over this question. Into this moment comes Rabbi Yehoshua Pfeffer. He is the founding editor of Tzarich Iyun—a journal of haredi thought—and has devoted his public life to arguing that the haredi world must take greater responsibility for the Jewish state, and that it can do so without compromising its fundamental values. In January, following the death of a fourteen-year-old boy struck by a bus at a different protest, Rabbi Pfeffer wrote an essay in Tzarich Iyun called "Idleness, Anger, and the Erosion of the Torah World." In light of what happened this week in Bnei Brak, it deserves a wide hearing.  In this episode, Pfeffer speaks with Mosaic's editor Jonathan Silver about the conscription crisis and the recent riot.

The Henry and Lisa Manoucheri Parsha Shiur Parshas Mishpatim TO IGNORE ANTISEMITISM? & What is a Jew? Plus  Amaleik Vs Profundity, Joy, Ecstasy, & Dignity 

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

Rav makes a statement that is contradicted by a braita. He says that the last page of a Sefer Torah can end in the middle of the page, while a braita says it must finish at the end. After trying to reconcile Rav's position with the braita by limiting it to a Chumash (a parchment containing only one book of the Torah) and not a full Sefer Torah, the Gemara questions this from another statement of Rav (brought by Rabbi Yehoshua bar Aba in the name of Rav Gidal). There are two versions of the explanation for Rav's second statement, which may affect whether his position can be reconciled with the braita and whether one needs or is permitted to finish the last line of the Torah in the middle of the line. Two other statements of Rabbi Yehoshua bar Aba in the name of Rav Gidal in the name of Rav are brought regarding the Torah. The first discusses a specific rule regarding the last eight verses of the Torah describing Moshe's death: an individual reads them in a shul. There is a debate among the commentaries regarding the meaning of this rule. Initially, it is suggested that this rule follows the view that Yehoshua wrote these verses, but the Gemara concludes it can also be explained according to Rabbi Shimon, who held that Moshe wrote them b'dema. The second statement is that one who buys a Sefer Torah in the market does not fulfill the mitzva in the proper manner, as ideally one should write a Sefer Torah rather than buy it. A piece of parchment used in a Sefer Torah can contain between three and eight columns. A column should include approximately 30 letters. However, there are different rules regarding the last page of the Torah. How many letters can be added in the margin if needed, and under what circumstances? If one omits the name of God, how can this be fixed? There are five tannaitic opinions, ranging from no solution to scraping the ink of a different word and inserting God's name there (placing the other word between the lines) to even allowing half the name of God to be added between the lines. Rabbi Shimon Shezuri's opinion is that the name of God can be added between the lines, but only if it is the whole name. Ravin son of Chinina said in the name of Ulla in the name of Rabbi Chanina that the law follows Rabbi Shimon Shezuri in "this" issue and anywhere else he issued a ruling. The Gemara tries to establish what "this" issue is. Each time a possibility is suggested, starting with our sugya,  it is rejected because others also issued rulings, and when the Gemara listed who ruled like whom, Ravin bar Chinina and rabbi Chanina did not appear there.

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Nissan ⭐ 2,554

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Nissan ⭐ 2,554

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Yisro  The Euphoria and  Serenity of Intimacy & Judaism Plus  Moving on CORRECTLY from October 7th

The Psychology Behind The Parsha  Parshas Yisro  Relationship & Marriage  Portals

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind the Parsha Parshas B'Shalach To Complain or To Listen? 

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Dave Brisbin 1.25.26 Ever heard a line so impactful you thought, I wish I'd said that? Few days ago, I ran across a line attributed to the one-time road manager of the band ACDC…of all people. To be fair, he did become a pastor and a kind of pop theologian: God is the name of the blanket we throw over mystery to give it shape. Oh yeah, I wish I'd said that. The invisible man is standing in front of you. You sense him, but can't see a thing. Throw a blanket over empty space, and drape a shape. No detail, but at least a shape, a spatial relationship. I've been saying forever that every theology is wrong. How could it be anything else? How could finite language ever define the infinite? Much as we crave that sort of certainty, theology was only ever meant to give shape to a relationship. To limit error and create a paradigm that allows us to navigate—accept life on life's terms while holding a sense of hope and gratitude. He said all that…just much pithier. We think we know God because we've read the book—words with edges that limit and restrict. But the word God is just a placeholder for infinite mystery, to which words can point but never describe. And if Jesus and the Father are one, then Jesus is mysterious too. We think we know Jesus because he had a shape and seems to be saying something we read as concrete and certain in a language that wouldn't exist for a thousand years. Jesus is the word we give to a man who was named Yehoshua, shortened to Yeshua in Hebrew. But to his friends, in Aramaic, the language of the street, he was Eesho. Eesho. Just the sound of it shatters our familiarity. To look at Jesus from an Aramaic perch, to exhale all we think we know and see the shape that emerges as we throw our blanket out over empty space, is to begin to meet Eesho for the first time. A man who speaks in words without edges, in poetry and stories that invite us to confront all we've managed to avoid. If your Jesus is familiar, comfortable, he is not Eesho. Eesho is always beckoning farther up and further in, never resolving mystery, but giving just enough shape that we can experience with him what words can never contain.

Dave Brisbin 1.25.26 Ever heard a line so impactful you thought, I wish I'd said that? Few days ago, I ran across a line attributed to the one-time road manager of the band ACDC…of all people. To be fair, he did become a pastor and a kind of pop theologian: God is the name of the blanket we throw over mystery to give it shape. Oh yeah, I wish I'd said that. The invisible man is standing in front of you. You sense him, but can't see a thing. Throw a blanket over empty space, and drape a shape. No detail, but at least a shape, a spatial relationship. I've been saying forever that every theology is wrong. How could it be anything else? How could finite language ever define the infinite? Much as we crave that sort of certainty, theology was only ever meant to give shape to a relationship. To limit error and create a paradigm that allows us to navigate—accept life on life's terms while holding a sense of hope and gratitude. He said all that…just much pithier. We think we know God because we've read the book—words with edges that limit and restrict. But the word God is just a placeholder for infinite mystery, to which words can point but never describe. And if Jesus and the Father are one, then Jesus is mysterious too. We think we know Jesus because he had a shape and seems to be saying something we read as concrete and certain in a language that wouldn't exist for a thousand years. Jesus is the word we give to a man who was named Yehoshua, shortened to Yeshua in Hebrew. But to his friends, in Aramaic, the language of the street, he was Eesho. Eesho. Just the sound of it shatters our familiarity. To look at Jesus from an Aramaic perch, to exhale all we think we know and see the shape that emerges as we throw our blanket out over empty space, is to begin to meet Eesho for the first time. A man who speaks in words without edges, in poetry and stories that invite us to confront all we've managed to avoid. If your Jesus is familiar, comfortable, he is not Eesho. Eesho is always beckoning farther up and further in, never resolving mystery, but giving just enough shape that we can experience with him what words can never contain.

The Psychology Behind the Parsha Parshas Bo  By Your Identity You Will Live

The Henry and Lisa Manoucheri Parsha Shiur Parshas Bo  AN AMERICA LITMUS TEST- Pyramids, Power Structures, and NATO Vs Discernment, Scruples, Refinement & FREEDOM

The Henry and Lisa Manoucheri Parsha Shiur Parshas Va'Eira (2026 - Teves תשפ״ו)  On the Precipice of Security? Plus -  HaShem On Demand & Understanding The CORRECT Responsibilities 

Pharaoh's decree to drown the boys and the girls live is seen in our day as well. The Haggadah's identification of "Amalenu" as “the children” teaches that toil is inherent to parenting. In a time of spiritual emergency, the model of Yehoshua ben Gamla teaches that preserving Torah demands mesiras nefesh from everyone, setting aside honor and comfort to educate the next generation. The Alter Rebbe teaches that by exerting ourselves in Torah study, we exchange the suffering of exile for spiritual labor. This class, taught by Rabbi Shais Taub, is based on Parshas Shmos in Likkutei Sichos Vol. 1.

Greek music fills Israeli weddings, cafés, and stadiums — but why? Israel doesn't just listen to Greek music; it needs it. Listen to ‘Wandering Jews' as we uncover how a “foreign” sound became a cultural safe harbor, revealing the Israeli search for identity and belonging. Through stories of exile, trauma, and survival, Greek music became a borrowed and reimagined sound of a Mediterranean home. What we listen to, it turns out, tells us who we want to be. Links for Additional Readings:Rosa Eskenazi, The Shalvi/Hyman Encyclopedia of Jewish WomenYehuda Poliker – My EyesThe Mediterranean Israeli Identity, A.B. Yehoshua, the European Institute of the MediterraneanFollow us on Facebook, Instagram, and LinkedIn!Find more at j2adventures.com Hosted on Acast. See acast.com/privacy for more information.

10th shiur - R' Chaim Schwartz Likutei Moharan Torah 7 TinyanaSubscribe to our WhatsApp status for exclusive updates, short clips and more. We are also available on Youtube, Spotify, Apple Podcasts.Download our english and hebrew pamphlets here

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Sh'mos (2026 - Teves תשפ״ו)  Regime Changes & A Mission to Organize  PLUS Never Again? & Who Are the Visionaries?

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind the Parsha Parshas Sh'mos (2026 - Teves תשפ״ו)  Getting Ready for Redemption 

The Psychology Behind the Parsha Parshas Sh'mos (2026 - Teves תשפ״ו)  Getting Ready for Redemption 

Series of teachings of R' Yehoshua ben Levi and determination as to underlying motivation for leniency of villagers to read earlier

On slaughtering the red heifer "outside of the pit" has to mean more than "outside of the Temple," as this offering was always made outside of the Temple. So what is the concern here? The Gemara provides a few suggestions. Also, a sidestep away from the dispute between R. Yochanan and Resh Lakish on the daf about the concern of impurity in the land - and whether there might be bones in the ground from the time of the Flood (which, if there, are reason to be concerned about impurity in the ground). But did the Flood actually come to the land of Israel? And could there be anything interfering with the (apparently identifiable) bedrock? Plus, women would give birth to children who would draw water to contribute to the next red heifer offering (as part of the process) - children who were kept free of ritual impurity to be able to play this role. And if that isn't clear for the whole land, then at least Jerusalem - where R. Yehoshua essentially stipulates that the holy city is not impure. Also, more on the Flood itself - and how the huge animals were saved from the waters, given that they wouldn't have fit on the ark.

Sources for 15th fot walled cities and debate if walled from Yehoshua bin Nun/Achashveirosh, establishment of the "osios sofios" and Targumim

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaY'chi (2025 - Teves תשפ״ו)  Obliterating Internal and External Authoritarianism Plus  The Journey from Religion to JUDAISM 

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,525

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,525

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Psychology Behind The Parsha Parshas VaY'chi (2025 - Teves תשפ״ו)  Limitless Synergy & Living 

The Henry and Lisa Manoucheri Parsha Shiur  Parshas VaYiGash  (2025 - Teves תשפ״ו)  AI Worship  & The Soul of Our Nation  Plus Jewish International Relations 

The Psychology Behind the Parsha Parshas VaYiGash  (2025 - Teves תשפ״ו)  The Greatest Advocate 

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

The Henry and Lisa Manoucheri Parsha Shiur   Parshas MiKeitz - Chanukah (2025)  Our Light Versus  Their Terror  Plus To DE-Humanize OR To RE-Humanize?  &  The Truth about Torah Wisdom and Forgiveness

The Psychology Behind the Parsha Parshas MiKeitz - Chanukah Becoming the Adult In the Room

Rabbi Yehoshua Sova has electrified a wide range of audiences and backgrounds for over 20 years. He has served as the Rabbi of a Sephardic Congregation for over 12 years and is now the Rabbi of an Ashkenazi Congregation, Merchant One Minyan in Miami Beach. Rabbi Sova also has a popular lecture series with an international following on Torah Anytime and other platforms. With great wisdom and wit, Rabbi Sova is able to connect to a wide variety of participants on a host of topics. Whether it is the Talmud or the Titanic, Rabbi Sova's lectures leads one to walk away with an appreciation for the Divine Wisdom of God through the Torah's lens.---Please rate and review the Empowered Jewish Living podcast on whatever platform you stream it. Please follow Rabbi Shlomo Buxbaum and the Lev Experience on the following channels:Facebook: @ShlomobuxbaumInstagram: @shlomobuxbaumYouTube: @levexperienceOrder Rabbi Shlomo' books: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of an Empowered Life: A Guidebook to Discovering Your Inner World and Unique Purpose⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠---⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Four Elements of Inner Freedom: The Exodus Story as a Model for Overcoming Challenges and Achieving Personal Breakthroughs⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You can order a copy on⁠ Amazon⁠ or in your local Jewish bookstore.

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,502

Full TorahAnytime Lecture Video or Audio More classes from R' Yehoshua Zitron ⭐ 2,502