Podcasts about yisrael

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

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.

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

The Gemara teaches that one recites each morning the blessing of "Ozer Yisrael Bi'gbura" – "who girds Israel with strength" – upon putting on an "Abnet." Most commentaries explain this term to mean a belt (like the belt worn by the Kohanim in the Bet Ha'mikdash, which is called "Abnet"), and indeed, the word "Ozer" means "gird," referring to putting on a belt. Others, however, including the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) and Rav David Abudarham (Spain, 14 th century), explain that this Beracha speaks of putting on pants. According to both understandings, this Beracha thanks Hashem for allowing us to make a separation between the upper body and lower body. On this basis, some explain why we speak in this blessing of our being girded with Gebura – "strength." As the Mishna in Abot (4:1) famously teaches, "Ezehu Gibor, Ha'kobesh Et Yisro" – the truly "strong" person is one who has the strength to restrain his evil inclination. The belt thus signifies our ability to separate between the lower body, which is associated with sinful desires, and the upper body, which is associated with the intellect and conscience. When we recite this Beracha, we praise Hashem for giving us the power of self-restraint, to use our upper body – such as the mind, the eyes, the mouth, etc. – for meaningful, spiritual endeavors, detached from sinful passions associated with the lower body. This ability is a precious gift which Hashem has given us, and so the Sages instituted the recitation of a special Beracha each morning to thank Him for this quality that He has mercifully embedded within us.

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Re'eh  Curses, Gaza City, & Immoral High Ground Versus  Caveats of Blessings & A NATURAL Flow of Creativity and Blessing

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Eikev  (2025)  Bringing the Dead to Life  & Seeing is NOT Believing  &  HaShem is Messaging Us  Month of Av is sponsored by Jaime and Donna Guttman in honor of the entire Zweig family, and in appreciation for their dedication to our local and national Jewish community and their dissemination of authentic Torah learning. This week's class is dedicated for a Refu'ah Sh'leima for Yehoshua Yisrael ben Sima and all cholei Yisrael.

Parshas Eikev  (2025)  To Get the Job DONE!  

Chazal tell us, ישראל מפרנסין לאביהם שבשמים —Yisrael "support" their Father in Heaven. This means that the satisfaction Hashem derives from our good deeds is, so to speak, how we "support" Him. In earlier generations, that support came from the deeds of great tzaddikim—people whose entire lives were devoted to serving Hashem with purity and holiness. Their Torah learning was filled with clarity, their prayers pierced the heavens, and their mitzvot were performed with incredible precision and joy. In those times, Hashem, k'viyachol (so to speak), was being "supported" in abundance. But today, we no longer have such towering tzaddikim. We live in a time when it is very difficult to remain spiritual. Confusion and distraction are everywhere. Temptations are stronger than ever, and spiritual clarity is at an all-time low. So how do we compensate for all the support that has been lost? Hashem has darkened the world spiritually so that even the simplest mitzvah today requires mesirut nefesh —self-sacrifice. In this way, our deeds become incredibly valuable, and we are able to give Hashem the same nachat ruach —the same pleasure—as the tzaddikim of past generations. It is so hard today to stay focused during prayer, yet we come back day after day and try our hardest to concentrate, even if we can manage only a bit of kavanah . It's more difficult than ever to stay pure in thought, speech, and action—and yet we keep trying. We guard our eyes, watch our mouths, and avoid negative influences. It's harder than ever to live with emunah , especially when we don't see the results we're hoping for—but we still believe in Hashem's unending mercy and love. A man said that he doesn't understand why he now struggles with tests that were never an issue earlier in his life. Temptations that never appealed to him before suddenly became major challenges. One possible explanation is that he now needs his deeds to carry more weight—and that weight can only come through intense struggle. A teenager today feels pulled in every direction. It is incredibly difficult to maintain his religious standards. Once upon a time, praying, learning, and guarding oneself from sin were considered routine. Today, they are acts of heroism. Simple deeds done with effort in our generation are more beloved to Hashem than hundreds of effortless mitzvot done in generations past. A mother running a busy household barely has a moment to breathe, yet she still manages to pray, say Tehillim , avoid lashon hara in a group conversation, and faithfully care for her children and husband. These small acts are, k'viyachol , supporting Hashem in the world more than we can possibly imagine. And of course, we are the ultimate beneficiaries of this support. We just passed Tishah B'Av. Hashem is still homeless, and He is begging us to bring Him back home. Soon, He will reveal Himself to the world and reward those who remained loyal to Him. For now, He is still asking for our help. Let us take advantage of the opportunity while we still have it. The challenges in serving Hashem are actually for our benefit. We may not be on the level of the tzaddikim of the past, but we can accomplish the same—perhaps even more. Hashem will never abandon us. The difficulties we face today are His way of drawing even closer to us. Let us strengthen ourselves and recognize the immense value of everything we do. It is well worth the fight. Never say, "It's just one mitzvah," or "It's just one aveirah." Every mitzvah we perform is precious. Every aveirah we avoid is beyond measure.

Rabbi Daskal is a Rebbi at Yeshivas Ner Naftali in Chicago.(Summer Yarchei Kallah 5785)Click HERE for the Marei Mekomos

Rabbi Daskal is a Rebbi at Yeshivas Ner Naftali in Chicago.(Summer Yarchei Kallah 5785)Click HERE for the Marei Mekomos

Bringing Am Yisrael Together We read in Parashat Matot of the request made by the tribes of Reuven and Gad to permanently settle in the region east of the Jordan River. Beneh Yisrael had captured this territory from the kingdoms of Sihon and Og, and Reuven and Gad – who owned lots of livestock – saw that this land had vast amounts of pasture which was well-suited for their herds. They thus approached Moshe and asked permission to make this area their permanent home instead of crossing into the Eretz Yisrael. Moshe granted their request after receiving their promise that they would participate in the battles waged by the other tribes to conquer the Land of Israel. Surprisingly, the Torah tells that when Moshe distributed this territory, he apportioned shares not only to the tribes of Reuben and Gad, but also to part of the tribe of Menashe. This tribe is not mentioned at all previously in this story. From what we can tell, the people of Menashe did not come with Reuben and Gad to Moshe to ask for this land. Why, then, did part of the tribe of Menashe receive a portion in Eber Ha'Yarden (the region to the east of the Jordan River) together with Reuben and Gad? One answer can be suggested based on a mysterious comment by the Midrash, teaching us about the background to the division of the tribe of Menashe. Back in the Book of Bereshit, we read of how Yosef's brothers sold him as a slave to merchants who brought him to Egypt, where he ultimately rose to the position of vizier. When famine struck the Land of Israel, Yosef's brothers came to purchase grain from Yosef – not realizing that this was his brother. Before they made their way back to Eretz Yisrael, Yosef ordered his advisor – whom the Midrash identifies as his son, Menashe – to plant his goblet in the bag of the youngest brother, Binyamin, to frame him as a thief. Later, after the brothers left Egypt, Yosef told Menashe to run after them and charge them with theft. When the goblet was discovered in Binyamin's bag, the brothers tore their garments, as tragedy had now befallen the family. The Midrash comments that since Menashe had caused the brothers to tear their garments into two halves, the tribe that descended from him would similarly be "torn" into two pieces, with part of the tribe residing in Eretz Yisrael, and the other part residing east of the Jordan River. At first glance, the Midrash seems to be saying that Menashe was punished for causing his uncles anguish. But if we probe deeper, we will see that to the contrary, Menashe was actually given a great privilege to split into two halves. A number of commentators explain that Yosef's intention in framing Binyamin was to determine whether his brothers had fully repented for their sin of selling him as a slave – by putting them in a situation where another younger brother would be in trouble. Yosef framed Binyamin to see if the brothers would do everything they could to save him and bring him home – just the opposite of how they treated him, driving him out of the family. As we know, Yehuda stepped forward to offer himself as a slave in Binyamin's stead, showing that the brothers had indeed fully repented and changed. At that point, Yosef revealed himself to his brothers, and the family was reunited. Menashe made the brothers rend their garments – but in so doing, he brought the family back together. This process, unfortunately, entailed the pain of "tearing," but it had the effect of mending the rupture that had plagued the family for many years. With this in mind, we can return to the story of Reuben and Gad. Moshe feared that Reuben and Gad's settlement across the river would cause a rupture in the nation. The Jordan River was a natural border that could have divided the nation into two, resulting in Reuben and Gad's dissociation from the rest of the nation. Moshe therefore devised a plan – he would have half of one of the other tribes live together with Reuben and Gad across the river. Having half of a tribe on one side, and the second half on the other side, would help ensure that the river would not become a border separating between the two regions, that there would be ongoing contact and communication between the tribes in Eretz Yisrael and the tribes in Eber Ha'Yarden. For this crucial purpose, Moshe selected the tribe of Menashe – the tribe whose ancestor is credited with bringing the family together. Menashe had bequeathed this quality to his descendants, and so they were the best choice to ensure that Am Yisrael remains united despite the geographic separation between them. Just as Menashe had united the family by planting the goblet in Binyamin's bag, so would his descendants assure the unity of the Jewish Nation by living on both sides of the Jordan River and connecting all the tribes with each other.

Learning from Rebbe Nachman ben Faiga / Simcha Likutei Moharan 38 5, we appreciate 3 special gifts Rashbi brings: Torah, Eretz Yisrael, and Olam Haba, all acquired with challenges, etc... The Zohar Hakodesh clarifies that the gift of having an Ima, Binah, and an extra Understanding aspect of Tefilin all are upon the son, revealing the Glory & Heavenly Protection. Just like this, Parsha Masai helps us understand divine providence and the Journey we are all on...Cover Pic The Holy Mother, my soulmate, hugs our beloved oldest son Boruch Yitzchak ben Masha after returning from the war in Gaza (also Lebanon and Iran). I am Dedicated to his success and all soldiers of Yisrael, the nation with Tefilin and the Glory of Hashem, who is called upon us. Unity Inspires Projects - United Souls 55 -The Iran War with the Holy Land & Worldwide, The Converting Souls & Nuclear Transformation! https://eligoldsmith.substack.com/p/unity-inspires-projects-united-souls-775 #unitedsouls #israeliranwar #nuclear #trump #miracles #transformation

Rabbi Meir Kahane represents strength and Judean values to Zionists, and an 'extremist' to antisemites of all stripes, which includes self-hating Jews. But who really was Kahane? Why the relentless negative smearing of his accomplishments from the Establishment Jewish organizations and 'leaders'? Please join TBTN's conversation featuring Yisrael Yaacob ben Avraham, JDL 613's (https://www.jdl613brotherhood.com/) President as we discuss all the aforementioned plus numerous other supporting topics - from ancient Judean history, to what actually are Judean values, where did Israel go wrong on Arab occupier policies, and why exactly is Kahane fully vindicated today, post the Jewish genocide, which occurred not even two years ago. www.tbtnisrael.com

Rabbi Kalish

Am Yisrael - Guf & Neshama - Rabbi Rowe by Shapell's Rabbeim

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html The pasuk says at the beginning of this week's parasha that Balak saw all that Yisrael did to the Emorim and he became afraid. Rav Moshe Sternbuch asked, why did Balak become afraid specifically from the Jew beating the Emorim ? They had done much greater things before this which should have caused Balak to become afraid of them, like obliterating the Mitzrim or Kriyat Yam Suf . The Rabbi quoted from the Kli Yakar who answered, what Yirsrael did to the Emorim is referring to a different episode, namely when Yaakov Avinu, whose name is also Yisrael, defeated the Emorim with his tefilot back in parashat Vayechi , before Yetziat Mitzrayim . Balak said to himself, if the Jews can take down an entire nation using their prayers, how are we going to stand up to them? This is why he hired Bilaam, who also had powers with his mouth. Later on in the parasha , when Bilaam blessed the Jewish People, he was in awe of how they wake up every morning like lions to grab mitzvot , putting on tallit and tefillin and reciting keriyat shema . These are our greatest treasures. The more we use the power of our mouths for good, the more blessing will come down from Hashem. Rabbi Elimelech Biderman related a story that a rabbi from New York told him. The rabbi said this past year around Hanukah time, he read an amazing story about an older boy who was having a lot of difficulty finding his zivug. Baruch Hashem, this year, that boy got engaged on Thursday night, the 11 th of Kislev. At his engagement, his younger ten year old brother showed him a piece of paper which had written on it, Today the 21 st of Cheshvan, year 5781, Saturday night, I, so and so, accept upon myself to say kriyat shema looking inside the siddur and having kavana in each word in the merit that my brother gets engaged by the 11 th of Kislev . And that's exactly what happened. He said shema every night the way he's supposed to and his brother got engaged on the 11 th of Kislev. The rabbi in New York got so excited after reading this story, he related it to his own family at the Shabbat table that week. He also had an older son not married and he also has a ten year old son. When his ten year old heard that story, he accepted upon himself on Rosh Chodesh Shevat the same kabbala . He wrote on a piece of paper, For 30 days, I will say kriyat shema al hamita from a siddur the right way in the zechut that my brother gets engaged. On the 30 th night, that young boy fell asleep without saying shema . The next morning, when he realized what happened, he started to cry. He told his father that he took on this kabbala and did it for 29 days in a row but then missed it last night. His father told him not to worry, it didn't hurt his kabbala . He said, "You accepted 30 days and you did 29 of them." The father then told his son to do the last day that night and it will still count. Amazingly, the very next day, on the 2 nd of Adar, 31 days from the time this boy made his kabbala , which was also the day he finished his 30 days, his brother got engaged. We have tremendous powers with our mouths. We can say kind words to others, we can read Tehillim , we can learn Torah, we can pray to Hashem. These are our strengths. This is what Balak feared, and this is what Bilaam knew was our secret. Let us utilize these precious gifts that Hashem gave us and do them all the right way.

This week I have two stories for you for Yud Bes and Yud Gimmel Tammuz. The first is about Rabbi Yosef Yitzchak as a young man being sent to avert a decree against the Jewish community and the second a story told by the Friediker Rebbe about a simple chassid of his grandfather, the Rebbe Reb Shmuel. If you're enjoying these Chassidic stories, please take a quick moment to buy me a coffee. https://ko-fi.com/barakhullman Thank you! I deeply appreciate your support! Also available at https://soundcloud.com/barak-hullman/shema-is-yisrael. To become a part of this project or sponsor an episode please go to https://hasidicstory.com/be-a-supporter. Hear all of the stories at https://hasidicstory.com. Go here to hear my other podcast https://jewishpeopleideas.com or https://soundcloud.com/jewishpeopleideas. Find my books, Figure It Out When You Get There: A Memoir of Stories About Living Life First and Watching How Everything Falls Into Place and A Shtikel Sholom: A Student, His Mentor and Their Unconventional Conversations on Amazon by going to https://bit.ly/barakhullman. My classes in Breslov Chassidus, Likutey Moharan, can be found here https://www.youtube.com/@barakhullman/videos I also have a YouTube channel of ceramics which can be found here: https://www.youtube.com/@thejerusalempotter

The Shmuze - Rabbi Schoonmaker - Ahavas Yisrael - The Foundation of Rebuilding by Shapell's Rabbeim

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Episode 191: There are beautiful passages in the Hebrew writings. Some of those passages can be found in the Song of Solomon. In this podcast we examine the Song of Solomon and the relationship the Most-High has with the Yisrael.

Fluent Fiction - Hebrew: Serendipity at the Kotel: A Tale of Charming Encounters Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2025-07-07-22-34-02-he Story Transcript:He: מִרְיָם הִגְיעָה אֶל הַכּוֹתֶל הַמַּעֲרָבִי בִּשְׁאוֹן בָּעֲרָבַיִם הַקַּיִץ.En: Miryam arrived at the Kotel HaMa'aravi amidst the hustle and bustle of a summer evening.He: הַשֶּׁמֶשׁ זָרְחָה וּבְדִיוּק לָחץִיָּתָה שָׂרָה לְשֶׂפָתָה הָאֲפִיפִיָּה שֶׁמִּלְמַל חֹם.En: The sun was shining brightly, and Sarah was feverishly pressing a steaming pastry to her lips.He: מִרְיָם אָהֲבָה לְהָגִיעַ לְשָׁם בְּעַטִיפַת חָמִיש שֶׁל הַחמימות הנפלא הזה.En: Miryam loved coming there enveloped in the warm embrace of this wonderful atmosphere.He: בְּתוֹך הַהֲמוֹנִים, מִרְיָם רָאֲתָה אֶת אַבִי.En: Among the crowds, Miryam saw Avi.He: לִבָּהּ פִרְכֵּס בָּפְּנִימַיִּים כַּאֲשֶׁר רָצָה לְהִרְשִׁים אוֹתוֹ, אָבַל הָיְתָה חַרְדָּה מִלְּדַבֵּר אֵתוֹ.En: Her heart fluttered internally as she wanted to impress him, but she was too anxious to speak to him.He: כָּלֻל הַהִתְרַנָּגוּת, מִרְיָם נִסְתַּבְּרָה בְּמָקוֹם וְאָחַזָה כִּפָּה אֲשֶׁר לֹא הָיָתָה שֶׁלָּהּ.En: In her excitement, Miryam stumbled into a place and grabbed a kippah that wasn't hers.He: הִיא מִסְתַּכְּלֶת עַל הַכְּפִיּוֹת שֶׁל עֲשָׂרָה אֲנָשִׁים עוֹד בֵּרְכַפְתוֹת, וְהֵתִחִילָה לְחוֹקֶר אֶת הַמַּצָּב בִּשְׁעָשׁוּעַ קָלוּשׁ.En: She looked at the caps of ten other people in prayer and began to explore the situation with mild amusement.He: "זֶה הָאָבֵד שֶׁלְךָ? אֶפֶס קִלְעִים!" קָרְאָה מִרְיָם לְשָׂרָה, אֲשֶׁר עָבְרָה בְּסִדְרָהּ הָרוּצֶפֶת וְחִיְּכָה.En: "Is this your missing kippah? Zero clues!" Miryam called out to Sarah, who was going about her orderly business and smiled.He: סָרָה עָנְיָה בִּחֲזִירָה, "לֹא שֶׁלִּי! אֶפֶס..." וּבְבְדִווְקִים רַבִּים הִסְתָּבֵּר הַמַּצָּב לְמִרְיָם בְּאֲמִתּוֹ.En: Sarah replied in return, "Not mine! Zero..." and with much difficulty, the situation became clear to Miryam in its entirety.He: אַבִי מִפֶּןָ לָחוּץ מֵהַלָּחַן, וּבְמֶצֹעַ דָּן אַבִי הִסִּיק כִּי כָּל הַכְּפִיּוֹת נִהְפְכוּ.En: Avi was stressed from the melody, and ultimately Avi concluded that all the caps had flipped.He: מִרְיָם וְאַבִי לְעֵינְי יִשְׂרְאֵל הָחֲזִיבוּ אֶחָד לַדִּמוּי.En: Miryam and Avi in the eyes of Yisrael deceived one another into perception.He: בַּסּוֹף, הִתְחַלְּפוּ עַל פִּרְצִים וַאֲבִי נִמְלַטך אֶל מִרְיָם, מַחוּשֶה עַל הַפִרְצִים שֶׁאַפְלִי לְהָשִׁיב קְפִיָּה וּבְרֹחֲבַת-לֵב סִפֵּר, "לֵךְ אֶלְךָ תְֶלוּת! אוּלַי נֵילָךְ לְקָפֶה אַחֲרֵי כָּךְ?"En: In the end, they exchanged pleasantries, and Avi escaped to Miryam, gushing over the minor, yet bizarre encounter of retrieving a kippah and generously suggesting, "Let's go hang out! Maybe we can go for a coffee afterward?"He: וּבְחִכּוּך הַהִתְחָמּוּת, מִרְיָם הִתְמַלְּאָה בְּתִקְוָה בְּלִי שֶׁחִשְבוּנִית אֶת אֲבִי וְאָבַד וְנִמתְחָרֵז לֹא כְּמוֹ דֵּמָה הִיא תוֹרוֹת הַשּׁוֹמִים מִסְתַּמִּים.En: In the warmth of their laughter, Miryam was filled with hope, without calculating the presence of Avi and lost charms that didn't rhyme with how they imagined magical garlic plants disappearing.He: מִרְיָם וְאַבִי יָחֵדָיו, לְבַדִים הוּכְנִיב־לְהוֹפִיךְ.En: Miryam and Avi, together alone, slipped into vibrant connections.He: הכּל הִתְחָזְק נִלְי יָאפֵּעַ כִּבְרֲכוֹת.En: Everything strengthened under blessings. Vocabulary Words:arrived: הִגְיעָהhustle: שְׁאוֹןamidst: בִּשְׁאוֹןfeverishly: בְּדִיוּק לָחץִיָּתָהenveloped: בְּעַטִיפַתembrace: חָמִישfluttered: פִרְכֵּסanxious: חַרְדָּהstumbled: נִסְתַּבְּרָהretrieving: לְהָשִׁיבcaps: כְּפִיּוֹתexplore: לְחוֹקֶרamusement: שְׁעָשׁוּעַmissing: הָאָבֵדconcluded: הִסִּיקperception: דִּמוּיexchanged: הִתְחַלְּפוּpleasantries: עַל פִּרְצִיםbizarre: אַפְלִיencounter: פִּרְצִיםgushing: מַחוּשֶהcharms: אָבַדdisappearing: מִסְתַּמִּיםvibrant: הוּכְנִיב־לְהוֹפִיךְconnections: יָחֵדָיוstrengthened: הִתְחָזְקblessings: כִּבְרֲכוֹתwarmth: בְּחִכּוּךlaughter: הִתְחָמּוּתhope: תִקְוָהBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

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Parashat Hukat tells the famous story of Meh Meriba – Moshe Rabbenu's sin of striking the rock to produce water after G-d had instructed him to speak to the rock. Hashem punished Moshe, decreeing that he would not have the privilege of entering the Land of Israel along with the rest of the nation. Numerous different approaches have been taken to explain the nature of Moshe Rabbenu's mistake, and to answer the question of how Moshe, the greatest prophet who ever lived, a man of such towering spiritual stature, could have disobeyed G-d's explicit command to speak to the rock. A particularly fascinating explanation is offered by the Hatam Sofer (Rav Moshe Sofer of Pressburg, 1762-1839), who notes a mysterious nuance in G-d's command to produce water by speaking to the rock. Hashem said to Moshe, "You shall speak to the rock and it shall give forth its water, and you shall bring water for them out of the rock…" (20:8). Surprisingly, Hashem here twice mentions the production of water: 1) "and it shall give forth its water"; 2) "and you shall bring water for them out of the rock." It seems that Moshe was to extract water from the rock in two different stages through his speech. The Hatam Sofer solves this mystery based on the conclusion of this verse: "Ve'hishkita Et Ha'eda U'be'iram" – "you shall give water to drink for the congregation and their animals." The rock was to produce two streams of water – one for the people, and one of their animals. The Hatam Sofer explains that throughout the forty years which Beneh Yisrael spent in the wilderness, they ate heavenly food – the manna – but drank ordinary water. This water was provided through supernatural means – a well which miraculously traveled with them, in the merit of Miriam, Moshe's righteous sister – but the water was ordinary water. The manna originated from the heavens, and was spiritual food, whereas the water itself was no different from regular water that the people were accustomed to drinking. But now, as Beneh Yisrael were entering the final stage of their sojourn through the wilderness, they were ready to be brought to an especially high spiritual level. To this end, Moshe was to speak special words of Torah and prayers to the rock so it would produce a special kind of water – spiritual water, the liquid equivalent of the manna, that would uplift the people to great heights. This explains why the Torah speaks of two kinds of water. Moshe's words were to cause the rock to pour forth a stream of spiritual water for the people, and a second stream of regular water for their animals. Moshe, however, was afraid of producing this special spiritual water for the people. He feared that if they would then sin after having ingested this water, this would be unforgivable. Once they would reach such lofty spiritual heights, any failure would be deemed an especially grave transgression, and they might, Heaven forbid, be severely punished. It was thus out of compassion that Moshe struck the rock instead of speaking to it. He exclaimed, "Listen, O rebellious ones – shall I bring water for you out of this rock?!" (20:10). He was, in essence, telling the people, "I know you will in the future be rebellious – I therefore cannot produce the spiritual water for you." He instead struck the rock and produced regular water, which both the people and their animals drank, as implied by the verse, "Va'tesht Ha'eda U'be'iram" ("The congregation and their animals drank" – 20:11). When the Torah tells of Hashem informing Moshe and Aharon of their punishment for disobeying, it refers to Hashem with the Name of "Havaya," which is associated with G-d's attribute of compassion. This indicates that G-d's anger was tempered by compassion – because Moshe acted as he did out of genuine love and concern for Beneh Yisrael. He did not, Heaven forbid, intend to disrespect G-d's authority by disregarding His command. Rather, he was overcome by sincere love for the people, and wanted to protect them. For a towering Sadik of Moshe Rabbenu's stature, this was considered a sin. For us, though, the story of Meh Meriba provides us with an example of unbridled Ahabat Yisrael – love for our fellow Jews. In this specific instance, Moshe's love for His people resulted in his doing something which G-d disapproved of. But we can only wish to have the same level of Ahabat Yisrael as Moshe Rabbenu. We are to follow this example of genuine, heartfelt concern for each and every one of our fellow Jews, to the point where we are willing to do whatever we can to help them.

The Atlantic Group Tuesday Night Speaker Meeting July 24, 2012 Main Speaker: Yisrael C. Welcome to the Atlantic Group Podcast. Our 7th  tradition states, “Every A.A. group ought to be fully self-supporting declining outside contributions.” Your contribution covers the expenses of our group, this podcast, and also that of our AA service structure. If you are an AA member who finds this podcast helpful, you can contribute using Venmo @AGTradition7 or Zelle at AGNYCINFO@gmail.com. Under what's it for, please write AG Podcast. Thank you for your support. For any questions, please e-mail: TuesdayAGNYC@gmail.com

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Sefer Bamidbar | Korach | 5785 | The Holiness of Am Yisrael, by Rav Ezra Bick How does the flowering of Aaron's staff answer the complaint of the Jews? More importantly, is not the argument of Korach, "all Jews are holy", correct?

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Explore the profound Messianic reflections in the life of Yosef Ben Yisrael through Torah Reading 34. Join Rod Thomas of the Messianic Torah Observer as he delves into Genesis 37:1-36, drawing parallels between Joseph/Yosef and Yahoshua Messiah. Discover the spiritual insights and prophetic shadows that enrich our understanding of faith and covenant.   Context of the Discussion The commentary begins with the date of publication, marking it as the 23rd day of the 3rd Month 6025 (June 20, 2025). The author notes that this installment reflects on the themes found in the specified Torah reading, which details the early life of Joseph and his relationship with his family. The author encourages readers to follow along using their own Bibles, although he will not read the entire passage verbatim.   Patriarchal Sojourners The document discusses the concept of the patriarchs, particularly Jacob (Ya'achov), settling in Canaan, the land promised to them by God. It references the Book of Hebrews, noting that the patriarchs lived as sojourners in the land of promise, looking forward to a greater inheritance. Jacob is highlighted as the third patriarch to settle in Canaan, a place of significance for his family.   The Story of Joseph The narrative transitions to Joseph, who is introduced as a favored son of Jacob. The author explains that Joseph's story becomes central to the continuation of God's covenant with the patriarchs, despite the rejection and hardships he faces from his brothers. Joseph is portrayed as a type of Jesus (Yahoshua Messiah), representing salvation and preservation for Israel.   Dysfunctional Family Dynamics The document elaborates on the complex family dynamics within Jacob's household, particularly Joseph's relationship with his brothers, who harbor jealousy and resentment due to Jacob's favoritism. Joseph's role as a "tattler" and the implications of his dreams, which foretell his future authority over his brothers, further exacerbate tensions. The author highlights how Joseph's dreams are perceived negatively by his brothers, leading to increased hostility.   The Conspiracy Against Joseph As the narrative unfolds, the brothers conspire to kill Joseph upon seeing him approach. Reuben, the eldest brother, intervenes to save him from murder, suggesting they throw him into a pit instead. Ultimately, Joseph is sold to Midianite merchants, and the brothers deceive their father by fabricating a story about Joseph's death. This act of betrayal sets the stage for Joseph's eventual rise to power in Egypt, which serves a greater divine purpose.    Spiritual and Prophetic Implications The author draws parallels between Joseph's experiences and the life of Jesus, emphasizing themes of rejection, suffering, and eventual exaltation. Both figures are seen as beloved sons who face betrayal but ultimately fulfill God's plan for salvation. The commentary concludes with reflections on the prophetic nature of Joseph's story and its relevance to the understanding of Jesus' mission.   Conclusion In summary, the document provides a rich exploration of the themes found in Genesis 37, focusing on the life of Joseph and its connections to broader spiritual narratives. The author encourages readers to reflect on the lessons learned from Joseph's experiences and the overarching message of divine providence in the face of human betrayal.  

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The Henry and Lisa Manoucheri Parsha Shiur Parshas Sh'lach (2025 - תשפ״ה)  STAYING ON MISSION!!  Reckless Defiance & Self Destruction   Vs.  Conquering Avoidance & Complacency 

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אֲחֵינוּ כָּל בֵּית יִשְׂרָאֵל, הַנְּתוּנִים בַּצָּרָה וּבַשִּׁבְיָה, הַמָּקוֹם יְרַחֵם עֲלֵיהֶם We say this heartfelt tefillah, asking Hashem to have mercy upon all of our brothers who are currently in danger. A question has been asked: Why do we say "Achenu kol Beit Yisrael" — all of the Jewish people? It seems to imply that every Jew is in danger, even though the threat may be limited to a specific location or group. The answer is that when one Jew is in pain , every Jew feels that pain. This is the strength of our nation — a people bound together by heart and soul. And it is in that merit — that we feel the suffering of our fellow Jews as our own — that we pray for הַמָּקוֹם יְרַחֵם עֲלֵיהֶם , that Hashem will indeed have mercy upon them. During World War I, the Chafetz Chaim was seen sleeping on a hard bench, using his hands as a pillow. Concerned for his health, his relatives asked him why he wouldn't sleep in a bed. He replied, "How can I sleep comfortably when thousands of my brothers are in danger, gripped with fear and uncertainty?" We are not being asked to sleep on a hard bench. But we must recognize that the deeds and prayers we offer on behalf of our brothers and sisters are the very zechuyot — the merits — that bring salvation. The pasuk in Parashat Beha'alotekha tells us: וַהֲיָה אִם־תֵּצֵא מִלְחָמָה בְּאַרְצְכֶם... וַהֲרֵעֹתֶם בַּחֲצֹצְרוֹת וְנִזְכַּרְתֶּם לִפְנֵי ה' אֱלֹקֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם "When you go out to war in your land… you shall sound the trumpets, and you will be remembered before Hashem your God, and you will be saved from your enemies." When we do something that makes us remembered favorably to Hashem then Hashem saves us from our enemies. We have already seen extraordinary siyata dishmaya in the miracles that have occurred this past year. Hashem can destroy all of our enemies in a moment. He can ensure that not a single additional life is lost. But it is our tefillot and ma'asim tovim that will determine that outcome. We know how much Hashem appreciates every kabbalah that we make and sometimes He shows us that right away . A woman shared that she was going through a difficult time and wanted to take on something meaningful. One night, while folding laundry, she decided to cut her wig shorter for the sake of modesty — something she found very hard to do. At the same time, she decided to make her chore time more meaningful by listening to a Torah shiur. She randomly picked a class. In the middle of the shiur, the rabbi began to speak about the power of accepting kabbalot. He explained how something that seems small to us is actually huge in the eyes of Heaven — and he gave the exact example of a woman cutting her wig for modesty. Out of thousands of possible shiurim, she had chosen the one that perfectly reflected her personal decision. Hashem was clearly showing her how valued her efforts were. Another woman had been trying to get married for many years. She recently decided to take on something new as a zechut. She calculated how many Shabbatot remained before Rosh Hashanah and decided that she would treat each one like the queen it is. She committed to buying a new outfit for each Shabbat — without looking at the price — solely to honor Shabbat. She spent over $5,000 — a huge amount for someone living paycheck to paycheck. Just four days later, she received a check for $5,772 for work she had done in the past and didn't know if she would ever be paid for. It was as if Hashem was saying, "I see what you're doing, and I'm with you." Hashem loves every step we take to come closer to Him. We may not always see the results immediately, but we know with certainty that every tefillah , every perek of Tehillim , every act of growth , brings salvation — both for ourselves and for all of Am Yisrael . May Hashem fulfill our tefillah: וְיוֹצִיאֵם מִצָּרָה לִרְוָחָה וּמֵאֲפֵלָה לְאוֹרָה וּמִשִּׁעְבּוּד לִגְאֻלָּה, הַשְׁתָּא בַּעֲגָלָא וּבִזְמַן קָרִיב And have compassion on all our brothers and sisters.

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Part 1 of today's Shiur is available on  all our platforms.  Spotify:  https://open.spotify.com/episode/0rFIVSRFbLJRsNeLggGoSB?si=KIu0dh5nSEuD1aEsximL3w Apple:  https://podcasts.apple.com/us/podcast/parshas-bhaaloscha-wed-torah-the-quantum-universe/id1566200689?i=1000712445229 YouTube:  https://youtu.be/BkI6HEB9Dh8 The transcription is also available here:  https://docs.google.com/document/d/1doXnKmUH9BJlk7TncLlVHu0GaynF4CsmB_Tlp3HJVe8/edit?usp=sharing

Saying "Shema Yisrael" Before Passing Away by Rabbi Avi Harari

Raphi Fulcher's Musical Journey and Life as a Black Orthodox Jew   In this episode, Raphi Fulcher, also known as Hebrew, discusses his unique background and perspectives. Growing up as the youngest of six children to parents who converted to Judaism in the 1960s, Raphi shares his experiences moving across different states and eventually studying in Israel. Currently a project manager in digital marketing, Raphi is also a passionate musician. He talks about his musical influences, family background in music, and the transformative experience of performing live. Raphi sheds light on the challenges of dating within the Orthodox Jewish community as a Black man and the importance of finding a partner who understands and is prepared for those challenges. He also discusses the significance of Torah values and the importance of addressing 'otherness' in the Jewish community. Additionally, Raphi shares insights into his music career, Jewish music festivals, and his aspirations to create music that heals and educates.   00:00 Introduction and Background 00:36 Religious and Professional Journey 03:05 Musical Beginnings 04:20 First Performance and Health Struggles 07:24 Stage Name and Identity 09:00 Growing Up Orthodox 20:46 Dating Challenges 29:14 Navigating Relationships and Conversion 30:44 Qualities I'm Looking for in a Partner 32:24 Challenges in Finding the Right Match 35:10 The Birth of a Jewish Music Festival 37:14 Balancing Tradition and Modernity in Music 43:21 The Deeper Meaning of Cain and Hevel 48:45 Practical Advice for Facing Fear 51:39 Sharing My Music and Inspirations   https://www.hebromusic.com https://www.instagram.com/hebromusic/ https://www.youtube.com/@Hebromusic   www.JewishCoffeeHouse.com franciskakay@gmail.com   About Raphi: Raphi Fulcher is a man on a mission, a soldier, or a “soulja,” if you will, in the army of Hashem. So intent is he on spreading his message of acceptance and brotherhood through rap and hip hop music, that he performs under the name Hebro, a Fulcher-ism that declares his intent to use his artistic abilities to better the world as he serves in the ranks of God's military. The youngest of six children born to African-American parents who converted to Judaism 43 years ago under the guidance of Rabbi J.J. Hecht, the then-assistant to the Lubavitcher Rebbe, Fulcher hails from a family of gifted vocalists. The singer, songwriter, rapper and producer lived in Crown Heights until he was four and spent his formative years in North Carolina, St. Louis and Israel. It was during his time as a student at Queens College that Fulcher, whose full name is Raphael Ohr Chayim, discovered his gift for singing publicly. “I was on the board at Chabad of Queens College and we staged musical events. I found that I had a deep passion for live performance,” Fulcher told The Jewish Link. After spending a Lag B'omer at the Chevra Ahavas Yisroel synagogue, Fulcher found himself falling in love with Crown Heights and he spent the next five years there, enjoying the unique warmth of the community and honing his musical voice. Deeply enamored with rap, hip hop, reggae and R&B music, Fulcher decided that the time had come to bring those genres to Jewish audiences, albeit with all new lyrics. “Just the music and the rhythm are very powerful and could resonate with a lot of people if we had positive, uplifting content,” said Fulcher, who previously performed under the name Hebro. “I kept imagining how powerful it would be if I added a real element that would allow listeners to vibe out to the rhythm, with lyrics that have meaning and purpose. I don't think you can deny that it is Jewish music.” Having stretched his musical wings on stage with Matisyahu, Nissim Black, Moshav Band, Lipa Schmeltzer, Zusha and others, Fulcher decided three years ago that it was time to share his God given gifts with the world in a debut EP titled Genesis. “It is an album that is inspired by Tehillim, by King David's work,” said Fulcher. “When I imagine David Hamelech performing during his life, I imagine that his music had rhythm and spirit and with all due respect, I don't think it sounded like the typical 'Jewish' music we hear today in the orthodox world” Genesis, featuring seven original compositions, will be released on March 17th, Rosh Chodesh Nissan. Fulcher is looking forward to sharing his music at a release party taking place at The Loft and Rooftop at 83 Essex Street on Manhattan's Lower East Side of Manhattan which will also feature up and coming talents Izzy Gilden, DJ Kamilly, Simple Man and others. His soon to be released Souljass music video, featuring one of the tracks on the EP, tells the story of Cain and Hevel, which Fulcher sees as the start of baseless hatred in the world. “I want to shed light on being fearful of what we don't control or understand,” said Fulcher. “There is a message there in Cain's conversation with Hashem, when he says he doesn't know where his brother is. If we focused on the other person, if we were conscious of one another, and were tolerant of each other, we would be able to bring about the ultimate redemption.” Still, Fulcher, a resident of the Wesley Hills section of Monsey, is subtle with his messaging. “I consider myself a chasid of the Lubavitcher Rebbe and his teachings and his mission,” said Fulcher. “That is what I wanted to do with this album of songs about redemption and while I may not mention that concept by name, it is there in broader terms and in a way that will allow more people to enjoy the music.” With an edgy style that is simultaneously youthful and appealing, Fulcher is a crossover artist who can appeal to the masses, but also has his priorities straight. Passionate about his music, he is even more dedicated to his religious observance. As someone with close ties to Chabad, Fulcher feels strongly about his own obligation to improve the lives of others. “My ultimate mission with my music is to do my part to bring redemption,” explained Fulcher. “I consider this to be my shlichut and I believe each of us has to bring the world to a higher state of perfection by doing chesed, by reaching out and not just harboring light, but shining light out onto the world.” Having been the only African-American student in the yeshivos he attended since first grade wasn't always easy, admitted Fulcher, but it was an experience that prepared him for his future. “It was challenging for myself and for my peers,” said Fulcher. “It was a reality that none of them had ever dealt with before and it was new for them. Still, growing up as an African-American Jew in a white Orthodox Jewish world gave me the experience to understand the potential of breaking down the barriers of fear and difference while creating an opportunity for growth. B'nei Yisrael come in all shapes and colors and sizes and the sooner we can all handle that the sooner we will all be b'simcha.”

Does the Misva of Tefillin Apply Outside of Eres Yisrael? Some verses in the Torah link the obligation of Tefillin to the entry into Eres Yisrael, such as: "Vehaya ki yebi'acha Hashem el Eres haKena'ani" — "And it shall be when Hashem brings you into the land of the Canaanite…" This wording led some to question whether Tefillin is required only in the land of Israel. However, this assumption is incorrect . The obligation of Tefillin applies equally outside Eres Yisrael. Three Proofs That Tefillin Applies in the Diaspora Parashat Va'etchanan – The Torah states that even in exile, when Hashem drives Benei Yisrael from the land, they are still commanded to observe the Misvot, including Tefillin: "Veshamarta le'ot al yadecha…" follows immediately after the verses about exile. Juxtaposition to Pidyon Peter Hamor – Tefillin is mentioned near the Misva of redeeming a firstborn donkey, a commandment known to apply outside of Israel. This parallel suggests that Tefillin, too, applies everywhere. Association with Torah Study – The verse "Lema'an tihyeh Torat Hashem beficha" links Tefillin to Torah learning. Since Torah applies globally, Tefillin does as well. While the Torah references entering the land when discussing Tefillin, this is not to limit the Misva to Eres Yisrael. Rather, it highlights the ideal setting for fulfilling the Misva—"in the King's palace," as some say—but not its exclusive domain. Even though the Torah sometimes speaks about performing Misvot when entering the land , it does not mean they are limited to Eres Yisrael. Instead, it highlights that Eres Yisrael is the ideal place to do Misvot — like fulfilling them in the King's palace. Summary The Misva of Tefillin applies equally inside and outside of Eres Yisrael. Proofs from Scripture show that even in exile, Jews are obligated in Tefillin. The reference to the land in the Torah merely underscores the ideal environment for Misvot—not a geographic limitation.

00:00 - Good Morning00:15 - Guests03:35 - Emails10:57 - MDYsponsor.com12:48 - Introduction18:30 - Amud Beis24:21 - Amud Aleph45:00 - Amud Beis54:58 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com ----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:ActualEyes: IHO David (Duvie) Merkin of Eastern Union and all Silver Spring daffersEli Dyckman:For the Refuah sheleimah of תינוק בן רבקה and רבקה בת גילהTCS Israel Powered by TALKNSAVE----Sponsor of the Week:Anonymous: In honor of Reb Eli, his family and the whole MDY staff to continue to spread Torah Jared Ort: Thank you to Rabbi Eli Stefansky & the whole MDY Chevra for including me in your shiur----Sponsor of the Day:Investwood Homes Manchester:לעילוי נשמת מרת שרה בת ר' לוי יששכר ע"הAnonymous:לעילוי נשמת אברהם דוד בן צבי הירשEzra & Margot Grabie: In honor of Hillel & Sabrina Kamionski for opening their house during Hila's year of seminary----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכהFor a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global: Going "Global" to be mechazeik the MDY chevrah on the East Coast! C U there!Anonymous: In honor of ALL the holy tzadikim that work so hard to bring us the daf every day with no credit given. ‘Nuff said_________________________________

Daf Yomi Shevuos Daf 39 by R' Eli Stefansky--00:00 - Good Morning00:13 - Guests00:31 - Emails06:09 - MDYsponsor.com07:30 - Questions of the Day09:03 - Amud Beis16:08 - Amud Aleph38:55 - Amud Beis59:25 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com ----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:ActualEyes: IHO David (Duvie) Merkin of Eastern Union and all Silver Spring daffersEli Dyckman:For the Refuah sheleimah of תינוק בן רבקה and רבקה בת גילהTCS Israel Powered by TALKNSAVE----Sponsor of the Week:Anonymous: In honor of Reb Eli, his family and the whole MDY staff to continue to spread Torah ----Sponsor of the Day:Anonymous:לע׳נ יהונתן בנימין ב׳ר אברהם צבי ע׳ה On his 26th YurtzeitJeffrey Slatus: Refuah Shleima for Yehonatan Eitan ben Bas Sheva BrachaAvrohom Mayer Farkovits: L'N My Cousin, Rochel Leah bas R' Moshe - Ruchie Shoretz, May today's learning be a Zechus for her Neshama and a source of comfort for the familyAnonymous: In honor of our son that he should continue to learn daf yomi with as much energy as possible ----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכהFor a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global:Going "Global" to be mechazeik the MDY chevrah on the East Coast! C U there!Anonymous: In honor of ALL the holy tzadikim that work so hard to bring us the daf every day with no credit given.  ‘Nuff said_______________________________

Daf Yomi Shevuos Daf 38 by R' Eli Stefansky--00:00 - Good Morning00:15 - Emails02:23 - Zoom Guests03:10 - MDYsponsor.com04:47 - Guests06:41 - Questions of the Day10:09 - Amud Aleph43:31 - Amud Beis49:57 - Hadran57:02 - Have a Wonderful Day!Quiz - http://Kahoot.MDYdaf.com ----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:ActualEyes: IHO David (Duvie) Merkin of Eastern Union and all Silver Spring daffersEli Dyckman:For the Refuah sheleimah of תינוק בן רבקה and רבקה בת גילהTCS Israel Powered by TALKNSAVE----Sponsor of the Week:Anonymous: In honor of Reb Eli, his family and the whole MDY staff to continue to spread Torah ----Sponsor of the Day:Anonymous:Dedicated to HASHEM אין עוד מלבדוR' Moshe Handler: lilui nishmas my son dovid yitzchok, may everyone have arichas yomim from now on ----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכהFor a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global:Going "Global" to be mechazeik the MDY chevrah on the East Coast! C U there!Anonymous: In honor of Mark Ashkenazi, 'Nuff said_________________________________

00:00 - Singing00:19 - Good Voch00:30 - Emails & Guests 06:09 - MDYsponsor.com07:21 - Amud Beis08:10 - Amud Aleph30:43 - Amud Beis51:02 - Amud Aleph51:08 - Have a Wonderful Week!Quiz - http://Kahoot.MDYdaf.com ----Mesechta Sponsors:Anonymous: Hatzlacha bruchnius U'vgashmius----Monthly Sponsors:ActualEyes: IHO David (Duvie) Merkin of Eastern Union and all Silver Spring daffersEli Dyckman:For the Refuah sheleimah of תינוק בן רבקה and רבקה בת גילהTCS Israel Powered by TALKNSAVE----Sponsor of the Week:Anonymous: In honor of Reb Eli, his family and the whole MDY staff to continue to spread Torah ----Sponsor of the Day:Eli Ebstein:לע"נ אבי מורי יצחק משה בן החבר הרופא מרדכי ----MDY Kids Monthly:Kidnovations: Zechus for Fishel, Elchanan, Akiva  |  Rivky & Mrs Stefansky----Art of the Month​:Refuah Shleima for יהונתן איתן בן בת שבע ברכהFor a zechus for Reb Eli and the whole MDY staff to continue to make Torah so enjoyable for so many In honor of Yossi Klein & Mark Ashkenazi for all the work they do----Turning of the daf:Kidnovations LLC: In honor of our sons; Kalmo (12yr) & Yisrael (9yr) for learning Sanhedrin & Makkos with Reb Eli ♥Adar Global:Going "Global" to be mechazeik the MDY chevrah on the East Coast! C U there!Anonymous: In honor of Mark Ashkenazi, 'Nuff said_________________________________

Today's daf is sponsored by Laurence and Michelle Berkowitz in memory of Joy Rochwarger Balsam on her 21st yahrzeit. A pioneer of women's Jewish learning who cared for every Jew near and far. May her memory be a blessing for all her nephews and nieces serving in the IDF and protecting am Yisrael during these difficult times. What is an oath made in vain? There are three basic categories of this type of oath. Details regarding these categories are analyzed. The Mishna compares the cases where oaths of expression and oath in vain apply - men and women, non-kosher witnesses, in court or out of court, one who takes the oath on one's own or is sworn by another, etc. The laws are the same, other than the sacrifice, which only applies to oaths of expression.  Shmuel states that one who answers amen to someone else's oath is as if they took an oath themselves. This is derived from two different places, one of them being our Mishna.