Podcasts about Yehudi

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

Baz Richards and Leanne Brown talk with Clive Stevens about a forthcoming concert by Gordon Giltrap at the Yehudi Menuin School in Cobham on Sunday 27th July. It's in aid of the Painshill Park Trust Access Fund for schoolchildren and children from underprivileged backgrounds.

Aula ministrada 22/05/2025 para os bachurim da Yeshiva.

Aula ministrada 15/05/2025 para os alunos da Yeshiva.

Tanya 22 Nissan Cap 41 Parte 6 -A alma de todo yehudi deseja unificar-se com Dus

Why don't we say every morning thank you Hashem "sheasani Yehudi" instead of "shelo Asani Goy"?

התוכן כ"ק מו"ח אדמו"ר ביאר פעם דיוק לשון הגמ' "כל הכופר בעבודה זרה נק' יהודי" [ולא "עבודת אלילים" וכיו"ב]: אומנתו של היצה"ר הוא שקודם משכנע את האדם לעשות "עבודה" ש[היא מצוה בכלל אבל] היא "זרה" לאדם זה. וכטעותו של שאול המלך [המסופר בהפטורת פ' זכור] שחמל על הצאן ובקר של עמלק "למען זבוח לה'", וחשב ש"הקימותי את דבר ה'", וע"ז נאמר לו ש"שמוע מזבח טוב להקשיב מחלב אילים"! ו"מאסת את דבר ה'"! כי אף שענין הקרבנות היא "עבודה" ומצוה, אבל ממנו נתבע קבלת-עול, וכשבמקום זה רצו להקריב "זבח טוב" ו"חלב אילים" ה"ז "עבודה [שהיא] זרה" לו! ומזה נולד לבסוף "המן האגגי" והגזירה של "להשמיד להרוג ולאבד את כל היהודים"!! ומצד שני - מי שכופר אפי' ב"עבודה [שהיא] זרה" [לו], ה"ז "כמודה בכל התורה" ונק' יהודי וכו'. וההוראה: כשנזדמן לא' "מצוה שאא"פ לעשות בידי אחרים", קודם כל עליו לעשותו ולאח"ז יכול לחפש עבודה שמתענג מזה. וע"י "וחכיתי לה' המסתיר פניו" [תנועה של קב"ע] הנה "יעשה למחכה לו וגו'". ב' חלקים משיחת פורים ה'תשי"ט ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=05-03-2025 Synopsis The Rebbe, my father-in-law, once explained why the Gemara says, “Whoever repudiates avodah zarah is called Yehudi” (using the term avodah zarah rather than “idol worship” or the like): The yetzer-hara's strategy is to first persuade a person to engage in a “foreign service” – a service that might even be a mitzvah in general, but which is nevertheless “foreign” to this person. This is like the error of King Shaul (as recounted in the haftorah of Parashas Zachor), who took pity on the sheep and cattle of Amalek “to sacrifice to Hashem”: he thought he was “fulfilling the word of Hashem,” but he was told that “To obey [is better] than a fine sacrifice; to listen [is better] than the fat of rams” and that, “You rejected the word of Hashem.” For although sacrifices are a form of service and a mitzvah, what was demanded of Shaul was kabbalas ol; when, instead he sought to offer “a fine sacrifice” and “the fat of rams,” this was a service that was foreign to him, and this error ultimately emerged “Haman the Agagite” and the decree “To destroy, to kill, and to annihilate all the Jews.” Conversely, one who repudiates even “avodah zarah” in the sense of a service that is foreign to him – is considered “as if he admits to the entire Torah” and is called a Yehudi, etc. The lesson is that when a person encounters a mitzvah that “cannot be performed through others,” he must first and foremost do it himself, and only afterward can he seek out a service in which he finds enjoyment. And by “waiting for Hashem Who hides His countenance” (kabbalas ol), then “He will do for those who await Him” etc.2 excerpts from sichah of Purim 5719 For a transcript in English of the Sicha: https://thedailysicha.com/?date=05-03-2025

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities. ★ Support this podcast ★

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities. ★ Support this podcast ★

RAB MARCO KASSAB- Parashat Beshalaj: El Zejut de sufrir por otro yehudi! by FOOD 4 OUR SOUL

durée : 00:25:13 - Daniel Hope, violoniste (2/5) - par : Judith Chaine - Musicien curieux, humaniste et engagé, le violoniste Daniel Hope est notre invité cette semaine. De sa relation privilégiée avec Yehudi Menuhin à ses années au Beaux-Arts Trio en passant par sa formaation auprès de Zarkhar Bron, il se livre sur sa vie musicale et sur sa vision de l'artiste. - réalisé par : Adrien Roch

RAB SALLY ZAED- JANUCA- ORGULLOSO DE SER YEHUDI by TALMUD TORA MONTE SINAI

Podcast Jajam Shlomo (Sally) Zaed Janucá. Orgulloso de ser Yehudi Conferencia

RAB SALLY ZAED- JANUCA- ORGULLOSO DE SER YEHUDI by TALMUD TORA MONTE SINAI

RAB MARCO KASSAB- Parashat Vayshlaj: El yehudi religioso y los traficantes de droga! by FOOD 4 OUR SOUL

durée : 01:29:05 - Lord Yehudi Menuhin, violoniste légendaire et chef inspiré - par : Aurélie Moreau - Enfant prodige, Yehudi Menuhin avait débuté en concert à 14 ans dans la Symphonie espagnole de Lalo, avec l'Orchestre Symphonique de San Francisco. Il fut l'un des plus grands violonistes au monde par sa virtuosité, sa musicalité et son humanité.

RAB AKIVA PERETS- Puede un Yehudi abrir su restaurante el día de ayuno? by FOOD 4 OUR SOUL

RAB AKIVA PERETS- Se puede dejar a un chofer poner un Aboda Zara en el vehículo de un Yehudi? by FOOD 4 OUR SOUL

PEDIR UN TAXI ANTES DE SHABAT SI EL CHOFER ES YEHUDI? by Rab Shlomo Benhamu

Eve Harow interviews Mrs. Tzili Schneider who founded Kesher Yehudi an organization whose goal is to bring unity into Jewish Israeli society. She shares her perspective that it's critical to bring together specifically the extremes- the ultra-Orthodox and those who define themselves as secular. From Nova Festival survivors to the Satmar Chassidim, she pairs people to connect as Jews beyond the labels. They spend Shabbat together and other occasions and find commonality in the shared history and spirituality. Tzili has apparently tapped into something that has only grown since October 7th. Her love of her people is palpable and infectious. May she continue her success. Kesher Yehudi: https://www.kesher-yehudi.com/en/

Guest Yo Yehudi Panelist Richard Littauer Show Notes In this episode of Sustain, host Richard Littauer is joined by Yo Yehudi, Executive Director of Open Life Science (OLS), who discusses the importance of sustaining open source and scientific research. They cover topics such as the transition of OLS from a life sciences focus to all sciences, the importance of sharing scientific work openly, and strategies for building inclusive and sustainable communities within open source projects. Yo also touches on the challenges of funding and supporting volunteer-driven initiatives, their approach to managing volunteer contributions, and insights from their doctoral research on open source project sustainability. Hit download now to hear more! [00:02:19] Yo describes OLS as an organization helping scientists to share their work globally, addressing the common issue of data loss when scientists leave academia without sharing their work. [00:02:56] The conversation explores how OLS has expanded to include all sciences, not just life sciences, and even fields outside of traditional scientific disciplines. [00:03:46] Yo critiques the traditional methods of scientific communication, highlighting the importance of sharing code and computational methods alongside traditional manuscripts. [00:05:55] Richard and Yo discuss the inclusive definition of a scientist, emphasizing curiosity and rigor over formal educational credentials. [00:07:28] There's a discussion on OLS's operational scope and strategic focus to prevent “scope creep,” emphasizing training, mentoring, and incubation projects. [00:09:57] Yo details the team size and funding strategy of OLS, mentioning how they transitioned from a volunteer-based to a funded organization. [00:00:00] Richard discusses the challenge of differentiating OLS for funding in a competitive space filled with similar organizations. Yo explains that OLS views similar organizations not as competitors but as potential collaborators, striving to differentiate by working together and clearly defining each other's unique roles. [00:16:20] There's a discussion on volunteer contributions and avoiding exploitation. [00:17:49] Richard and Yo discuss the challenges of altering the mindset around volunteer compensation and ensuring that project contributions are recognized and supported financially. Yo explains how OLS had adapted its approach to offering support, ensuring it meets diverse needs efficiently. [00:20:44] The conversation shifts to how OLS assists open source practitioners in publishing their work and code effectively, emphasizing the importance of flexibility and thoughtful sharing practices. [00:22:34] Yo highlights changes in OLS's teachings, particularly focusing on equity and the experience of marginalized individuals in open source communities and talks about open access publishing. [00:25:13] Yo acknowledges that using platforms like GitHub and arXiv could be viable options for sharing scientific work, providing it's done responsibly, respecting privacy, and not including sensitive data. [00:26:12] Richard draws a parallel between the challenges faced by scientists needing traditional publication credentials and open source contributors needing recognition for their contributions outside mainstream channels. Yo shares their personal stance on working within the capitalist system to bring about change. [00:28:45] Yo details their doctoral study focused on the longevity of open source projects, noting their findings that the metrics used did not predict project sustainability as expected. [00:32:23] Yo announces their recent successful defense of their doctoral thesis, emphasizing the importance of practical and community-focused approaches in open source projects. [00:33:36] Find out where you can learn more about Yo and their work online. Quotes [00:04:10] “Science is everything else we see.” [00:04:20] “Science uses a lot of code to create outputs, to visualize the work they're doing, to understand things….code and computations come into science in so many different ways.” [00:18:53] “We had a very low uptake, which was surprising, and then we changed the way we asked people to ask for money, and we had more [people ask for funds].” [00:27:50] “The fact that open source really was founded pragmatically as a way to exploit free labor makes me uncomfortable.” [00:33:14] “Make sure you have functional friendly humans.” Spotlight [00:34:22] Richard's spotlight is the book, _Joseph Banks: A Life _by Patrick O'Brian. [00:35:12] Yo's spotlight is InterMine. Links SustainOSS (https://sustainoss.org/) SustainOSS Discourse (https://discourse.sustainoss.org/) podcast@sustainoss.org (mailto:podcast@sustainoss.org) SustainOSS Mastodon (https://mastodon.social/tags/sustainoss) Open Collective-SustainOSS (Contribute) (https://opencollective.com/sustainoss) Richard Littauer Socials (https://www.burntfen.com/2023-05-30/socials) Yo Yehudi Website (https://yo-yehudi.com/) Yo Yehudi LinkedIn (https://www.linkedin.com/in/yoyehudi/) Open Life Science (OLS) (https://openlifesci.org/) Sustain Podcast with host Abigail Cabunoc Mayes (https://podcast.sustainoss.org/hosts/mayes) Mozilla (https://www.mozilla.org/en-US/) [Joseph Banks: A life by Patrick O'Brian](https://en.wikipedia.org/wiki/JosephBanks:ALife)_ InterMine (http://intermine.org/) Credits Produced by Richard Littauer (https://www.burntfen.com/) Edited by Paul M. Bahr at Peachtree Sound (https://www.peachtreesound.com/) Show notes by DeAnn Bahr Peachtree Sound (https://www.peachtreesound.com/) Special Guest: Yo Yehudi.

RAB DAVID PERETS- EL PROPOSITO DE CADA YEHUDI by FOOD 4 OUR SOUL

durée : 01:02:27 - Yehudi Menuhin et l'Inde - par : Françoise Degeorges - Yehudi Menuhin et l'Inde, vu par Marianne Poncelet et Kiran Vyas - réalisé par : Pierre Willer

RAB MARCO KASSAB- Parashat Ajare Mot: Salvar a otro Yehudi!! by FOOD 4 OUR SOUL

RAB JONATHAN HERSZMAN- UN YEHUDI NO SE AUTOPROCLAMA GOY by FOOD 4 OUR SOUL

durée : 00:25:38 - Disques de légende du mardi 26 mars 2024 - Menuhin déclara à la fin de sa vie que Furtwängler était le chef d'orchestre qui l'avait le plus marqué.

Il y a 25 ans que nous a quittés celui qui est considéré comme un des plus grands violonistes du XXème siècle : Yehudi Menuhin. L'occasion pour nous de lui rendre hommage, au travers de sa musique, bien sûr, mais surtout en réécoutant ce qu'il disait de l'humain, du monde, de la société, et de lui-même. Des paroles de sage puisées dans les archives de la Sonuma. Sujets traités : Yehudi Menuhin, musique, violoniste,russe Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be : https://auvio.rtbf.be/emission/5936 Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement.

MORDECHAI o líder do povo durante a história de Purim. Encarou o Haman durante o pior decreto contra o povo judeu. Mordechai o Yehudi por que esse nome se era da tribo de Benjamin? Conheça esse grande líder, sua história, coragem e vitórias... Meguilat Ester #3 Conheça os Segredos da MEGUILAT ESTER, a história completa de PURIM, com vários comentários e detalhes desconhecidos! São 13 aulas seguidas, aproveite! #meguilatester #mordechai #ester #haman #chassidut #mistica #judaismo #purim #meguila #achashverosh #judeus #amalek #antissemitismo #adar #medrash #midrashim #meamloez #historiajudaica #vashti Curtiu a aula? Faça um pix 31267541806 Cpf, e nos ajude a darmos sequência neste projeto!

RAB AKIVA PERETS- Se debe dar prioridad a un comprador Yehudi sobre el Goy aún pagando menos? by FOOD 4 OUR SOUL

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities. ★ Support this podcast ★

Please visit us at projectlikkuteitorah.com for more resources and partnership opportunities. ★ Support this podcast ★

RAB SALO ALFIE- PEDIDOS A UN YEHUDI by FOOD 4 OUR SOUL

RAB YITZJAK ABUD- LA SUPERVISION DIVINA EN LA VIDA DEL YEHUDI by FOOD 4 OUR SOUL

RAB RAFA LEVY- LA DULZURA DE UN YEHUDI- La fuerza de una palabra by FOOD 4 OUR SOUL

durée : 00:17:02 - Disques de légende du mardi 05 décembre 2023 - Yehudi Menuhin a 27 ans lorsqu'il va voir Béla Bartók aux Etats-Unis : une rencontre déterminante entre la star du violon et le compositeur en exil, dont témoigne cet enregistrement de la fin des années 50 avec un Menuhin au sommet de ses moyens

B”H Parshat Bamidbar Torah thoughts of the week…My Name is Yehudi Click HERE to Support My Work! Music and theme song written & performed by the super talented Yaakov Wasilewicz. Produced by Eitan Katz To hear the full song you can visit this link Click here to visit my YouTube Channel, with more meaningful content. Support Torah Thoughts by contributing to their tip jar: https://tips.pinecast.com/jar/torah-thoughts

Mishle Perek 14 Part B This perek in Sefer Mishle is taught by Dr. Yehudi and Brenda Felman. TanachStudy.com   

Mishle Perek 14 Part A This perek in Sefer Mishle is taught by Dr. Yehudi and Brenda Felman. TanachStudy.com   

Mishle Perek 13 This perek in Sefer Mishle is taught by Dr. Yehudi and Brenda Felman. TanachStudy.com   

Mishle Perek 12 This perek in Sefer Mishle is taught by Dr. Yehudi and Brenda Felman. TanachStudy.com   

Mishle Perek 11 This perek in Sefer Mishle is taught by Dr. Yehudi and Brenda Felman. TanachStudy.com   

Happy Halloween Eve, the podcast crew is back with another brand new episode of the podcast. We are joined by medical professionals RN Christina & Dr. Yehudi Monrreal. Fun fact our guests for this episode are actually Misa's cousins, we catch up and talk life in the medical field.   Misa is also is given an IV drip that helps deal with hangovers, Christina from Cares Medical Clinic explains the benefits and uses of the various IV drips that they have to offer. We had a blast on this episode, come check it out for some good stories and some great laughs!!   On this episode we discuss:  -Misa's cousins are on the pod!  -Growing up w/ Misa  -Getting into Medical School  -Shifts in the ICU & ER  -How being Hispanic can effect your health  -Does Kim K's ass have diabetes?  -Cares Medical Clinic here in EP  -Misa gets an IV drip  -Pronounce This Word segment by Misa  -Five Random Questions  And much much more……   As always, thank you for all of the support it means everything to us

durée : 00:22:44 - Disques de légende du lundi 26 septembre 2022 - Yehudi Menuhin et les siens Maurice Gendron, Robert Masters, Cecil Aronowitz, Ernst Wallfisch et Derek Simpson

I am excited to present this podcast with Yehudi Mercado, author of Chunky and Chunky Goes to Camp. Both of his books are also memoir graphic novels, which make the books even more unique. Chunky Chunky is based on the experiences of the author/illustrator, Yehudi Mercado, who is a Mexican Jewish boy growing up in Texas.  The book begins with a trip to the doctor when Chunky is told again that he has to lose weight. What will he do? When he arrives home, he meets an imaginary friend who represents a positive mindset for Chunky throughout the book. Chunky decides to try various sports throughout the book to appease his parents, most specifically his father who is an excellent athlete. However, he just always ends up at the hospital, getting hurt. In the end, Chunky discovers his true talent and the place he feels like he truly belongs. To read more about this book, check out my review here. Chunky Goes to Camp is another excellent graphic novel written and illustrated by Yehudi Mercado. The book begins with Yehudi constantly getting in trouble at school for his humourous and mischievous personality. His parents decide to send him to a sleepaway camp. This Jewish sleepaway camp seems like a nightmare at first until he meets his friend, Pepe who changes everything for Yehudi. They have so much in common, including being Hispanic and Jewish. Chunky Goes To Camp is a perfect read for anyone going to camp this summer. To learn more about this book, listen to our podcast together. The book releases June 14th, so pre-order now to get your copy! To read more, visit my website here.

durée : 01:05:00 - Les Nuits de France Culture - Entretiens avec Georges Enesco 4/5 (1ère diffusion : le 02, 09, 16 et 23/05/1952)

To sponsor an entire week of content, please email projectlikkuteitorah@gmail.comוביאור הענין, הנה מרדכי נקרא "איש יהודי" אף שהי' מבנימין, כי מרדכי משפיע ביטול זה לכל ישראל. והנה, מרדכי הוא בחי' "מירא דכיא", בחי' מור שנעשה מדם חי', שמרדכי הוא בחי' הביטול דחכמה, ובחכמה אתברירו, והו"ע אתהפכא חשוכא לנהורא (ובזה יובן המחלוקת האם המור מותר באכילה, דתלוי בשאלה האם המור הוא בחי' בירור דאתכפיא או אתהפכא). והנה, המן הוא בחי' גסות הרוח, ולכן רצה להרוג את כל היהודים שהם בחי' ביטול, דמס"נ הוא למעלה מטעם (שלכן לא נזכר בתורה טעם על מסירות נפש, אלא טעם על האהבה), והמס"נ נמשך להם ממרדכי.ועפי"ז יובן מארז"ל "חייב איניש לבסומי בפוריא עד דלא ידע", ששמחת פורים היא עצומה ויתירה מהשמחה דיו"ט. דשמחת יו"ט הוא המשכת מלמעלה מהשתשלשות בהשתלשלות, אך מפני שבא באות יו"ד דשם הוי', "רננו צדיקים בהוי'", לכן ההמשכה היא מוגבלת, משא"כ בפורים הנה ע"י המס"נ שלמעלה מטו"ד הגיעו למעלה מהשתלשות, ולכן השמחה הוא למעלה מהגבלה ולמעלה מהדעת. אך מ"מ פורים מותר בעשיית מלאכה, כי שביתה הו"ע עליית העולמות, אך עלייה שייך דוקא בהארה, סדר ההתשלשלות, אך לגבי מהותו ועצמותו, שאינו בגדר עלמין, הנה מעלה ומטה שוין. ולכן בפורים מותרים בעשיית מלאכה. Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

To sponsor an entire week of content, please email projectlikkuteitorah@gmail.comוביאור הענין, הנה מרדכי נקרא "איש יהודי" אף שהי' מבנימין, כי מרדכי משפיע ביטול זה לכל ישראל. והנה, מרדכי הוא בחי' "מירא דכיא", בחי' מור שנעשה מדם חי', שמרדכי הוא בחי' הביטול דחכמה, ובחכמה אתברירו, והו"ע אתהפכא חשוכא לנהורא (ובזה יובן המחלוקת האם המור מותר באכילה, דתלוי בשאלה האם המור הוא בחי' בירור דאתכפיא או אתהפכא). והנה, המן הוא בחי' גסות הרוח, ולכן רצה להרוג את כל היהודים שהם בחי' ביטול, דמס"נ הוא למעלה מטעם (שלכן לא נזכר בתורה טעם על מסירות נפש, אלא טעם על האהבה), והמס"נ נמשך להם ממרדכי.ועפי"ז יובן מארז"ל "חייב איניש לבסומי בפוריא עד דלא ידע", ששמחת פורים היא עצומה ויתירה מהשמחה דיו"ט. דשמחת יו"ט הוא המשכת מלמעלה מהשתשלשות בהשתלשלות, אך מפני שבא באות יו"ד דשם הוי', "רננו צדיקים בהוי'", לכן ההמשכה היא מוגבלת, משא"כ בפורים הנה ע"י המס"נ שלמעלה מטו"ד הגיעו למעלה מהשתלשות, ולכן השמחה הוא למעלה מהגבלה ולמעלה מהדעת. אך מ"מ פורים מותר בעשיית מלאכה, כי שביתה הו"ע עליית העולמות, אך עלייה שייך דוקא בהארה, סדר ההתשלשלות, אך לגבי מהותו ועצמותו, שאינו בגדר עלמין, הנה מעלה ומטה שוין. ולכן בפורים מותרים בעשיית מלאכה.Support the show (https://www.paypal.com/donate?hosted_button_id=SVCNKGSMCEANE)

This episode of The Lo Down features Quinn Rotella, Miguel Juarez, Thomas Gaughan, and Theodore (Ted) Robert Francis de Sales Schlema Yehudi O'Connor, Esquire. This episode features an extremely long awkward section on Spongebob lore and listening to Ted's beautiful name.