Podcasts about yisrael

Are you a part of a fan community and wondering how to use your passion and interest to make the world a better place?  Sabrina Cartan and Eliyannah Amirah Yisrael are organizers, creatives, fans, and believe communities organized around pop culture are inherently political and ripe for organizing. Sabrina talks about the power of fan movements and how they are harnessed through her work with Fandom Forward, an organization that connects causes to fan communities. Eliyannah talks to us about how her political and fan interests inform her work as a creative and how her activism and work are often one in the same. A really inspiring and timely episode for anybody looking for ways to connect their activism to their other interests! Episode Links: Sabrina Cartan: Website | Instagram | Twitter Eliyannah Amirah Yisrael: YouTube | Website | Facebook | Instagram | Twitter Fandom Forward: Website | Facebook | Instagram | Twitter Follow Lila on Twitter Follow Kelly on Twitter Follow the podcast on Twitter at @WhatCanIDoPod To contact us with questions or guest suggestions, email us at: hello@WhatCanIDoPodcast.com.  Please rate and review and tell your friends! Credits: To the best of our knowledge, all audio used by What Can I Do is in the public domain or is used with permission. Our theme song is Good Deeds by Serj Anto, and we hold a license for use of the song through PremiumBeat. Original artwork is by Matthew Weflen and used with express permission. Learn more about your ad choices. Visit megaphone.fm/adchoices

Study Guide Kiddushin 22 Today’s daf is sponsored by Judi Felber in loving memory of her father, Armin Abramson, Hershel Tzvi Shlomo Chaim ben Dina Sara and Pesach, on his 6th yahrzeit. “He was always amazed by the topics the rabbis discussed and the details they considered.”  Today's daf is sponsored by Erica and Barry Kolatch in celebration of the Bar Mitzvah of their grandson, Alon Hillel Kolatch, son of Eliezer and Shoshana Covel Kolatch. "Mazal Tov also to Alon's other grandparents, Leah Covel, and James Covel." Today's learning is sponsored by the Hadran Zoom family for a refuah shleima of Avi, Avraham Shraga Feivush ben Hilda, "the husband of our dear friend and co-learner, Goldie Gilad. With tefillot and wishes for a full and speedy recovery for Avi, b'toch she'ar cholei Yisrael." Can a master give a Jewish slave who is a kohen a Caananite slave for bearing children? Is it permissible for a kohen to go through the process with an eshet yefat toar as prescribed by the Torah? In what way is it permissible to pierce the slave's ear and allow him to remain enslaved until the Jubilee year? The Gemara brings braitot with drashot on the verses of a slave whose ear gets pierced and limits the possibilities in which this can happen. Anyone who buys a Jewish slave is buying a master himself because he needs to be treated as one would treat oneself. The master also needs to provide food for his wife and children. Rabban Yochanan ben Zakhai explains that specifically the ear is pierced as a sign that the slave who wanted to remain a slave heard the words of the Torah at Mount Sinai that the sons of Yisrael are slaves to God and not slaves to slaves and transgressed this and sold himself into slavery. Rabbi Shimon b'Rebbi explains that the reason the ear is pierced near the door is to remember that God passed over the doorposts in Egypt showing that we would leave slavery behind and become slaves to God only and this slave is going against that.  According to the Mishna, a Canaanite slave was bought with money, a document and chazaka. However, there are other ways as well and the Gemara explains what they are. 

Study Guide Kiddushin 22 Today’s daf is sponsored by Judi Felber in loving memory of her father, Armin Abramson, Hershel Tzvi Shlomo Chaim ben Dina Sara and Pesach, on his 6th yahrzeit. “He was always amazed by the topics the rabbis discussed and the details they considered.”  Today's daf is sponsored by Erica and Barry Kolatch in celebration of the Bar Mitzvah of their grandson, Alon Hillel Kolatch, son of Eliezer and Shoshana Covel Kolatch. "Mazal Tov also to Alon's other grandparents, Leah Covel, and James Covel." Today's learning is sponsored by the Hadran Zoom family for a refuah shleima of Avi, Avraham Shraga Feivush ben Hilda, "the husband of our dear friend and co-learner, Goldie Gilad. With tefillot and wishes for a full and speedy recovery for Avi, b'toch she'ar cholei Yisrael." Can a master give a Jewish slave who is a kohen a Caananite slave for bearing children? Is it permissible for a kohen to go through the process with an eshet yefat toar as prescribed by the Torah? In what way is it permissible to pierce the slave's ear and allow him to remain enslaved until the Jubilee year? The Gemara brings braitot with drashot on the verses of a slave whose ear gets pierced and limits the possibilities in which this can happen. Anyone who buys a Jewish slave is buying a master himself because he needs to be treated as one would treat oneself. The master also needs to provide food for his wife and children. Rabban Yochanan ben Zakhai explains that specifically the ear is pierced as a sign that the slave who wanted to remain a slave heard the words of the Torah at Mount Sinai that the sons of Yisrael are slaves to God and not slaves to slaves and transgressed this and sold himself into slavery. Rabbi Shimon b'Rebbi explains that the reason the ear is pierced near the door is to remember that God passed over the doorposts in Egypt showing that we would leave slavery behind and become slaves to God only and this slave is going against that.  According to the Mishna, a Canaanite slave was bought with money, a document and chazaka. However, there are other ways as well and the Gemara explains what they are. 

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https://spotifyanchor-web.app.link/e/XYsODYLDCCb Email me at lennygoldberg40@gmail.com The Jewish Truth Bomb 28AUG2023 - PODCAST

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Lenny Goldberg Bible Classes https://spotifyanchor-web.app.link/e/Kdl2zQPL8Bb The Jewish Truth Bomb 21AUG2023 - PODCAST

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ואכלת ושבעת וברכת (יד, א)צריך להבין למה מזכיר מזון בברכת הארץ? והנה, משה תיקן את ברכת הזן על המן, ויהושע תיקן את ברכת הארץ על לחם מן הארץ, אך א"כ קשה מדוע אנו מברכים את הברכה על המן. אך הענין דהנה כתיב "כי לא על הלחם לבדו יחיה האדם", היינו ששורש הלחם הוא מעולם התהו שלמעלה מעולם התיקון, אך לאדם דאצי' יש גם אכילה מבחי' טל, שהוא למעלה מתוהו ותיקון, וזה נמשך ע"י משה ששרשו למעלה מאצי', שלכן הי' כבד פה, כי הגילוי הוא בחי' יש לגבי בחי' זו.ב. ויהושע תיקן ברכת הארץ שהוא בחי' מלכות, שמבררת את הבירורים שנפלו בשבירת הכלים, וזהו ארץ דמפקי מזון, ולכן אין זה החתימה בארץ ומזון נק' חתימה בשתיים כי ענינים אחד - שמלכות מבררת בירורים משבירת הכלים. אך הכח להעבודה דבחי' מלכות, ביטול היש ויחו"ת, הוא דוקא ע"י הקדמת ברכת הזן, הביטול דיחו"ע. וזהו "על שהנחלת לאבותינו ארץ חמדה", דעיקר הכוונה והתענוג למעלה הוא מבחי' ביטול היש. ★ Support this podcast ★

Yisrael C is from Jerusalem Israel he is speaking at the Bronx Big Book Study group via zoom in February of 2021. Email: sobercast@gmail.com Support Sober Cast: https://sobercast.com/donate AA Events: I just added  a number of new events to the calendar so if you will be in Arizona, California, New Zealand, Australia, Washington, or Las Vegas take a look. AA Event List: https://scast.us/events If you have an AA roundup, retreat, convention or workshop coming up, we would be happy to give you a shout out here on the podcast and list the event on the Sober Cast website. Visit the link above and look for "Submit Your Event" in the blue box. Sober Cast has 2300+ episodes available, visit SoberCast.com to access all the episodes where you can easily find topics or specific speakers using tags or search. https://sobercast.com

ARIAH BEN YISRAEL: OTD From Stamford Hill to Secular Success & Back to Torah - RTH PODCAST #5 https://youtu.be/lBcRA3OieWQ In the latest "Returning to HaShem" episode, we delve into the inspiring journey of Ariah ben Yisrael. Raised in Stamford Hill, England, Torah study was an integral part of Ariah's early life, influenced deeply by the legacy of his pious grandfather, who met a tragic end in the Holocaust while clutching a Sefer Torah. Struggling with rejection by his Yeshiva, Ariah veered into secular life, achieving success in the US food distribution industry. Yet, his Jewish roots remained unshakeable, resonating within him and driving his search for spiritual fulfillment. It was Rabbi Yaron Reuven's lectures that catalyzed Ariah's return to Judaism. Now a fervent practitioner of Teshuva, Ariah, alongside his wife, has ignited a spiritual revival among his circle of old friends. Tune in to listen to Ariah's heartfelt narrative of re-embracing his faith and heritage.

ARIAH BEN YISRAEL: OTD From Stamford Hill to Secular Success & Back to Torah - RTH PODCAST #5 https://youtu.be/lBcRA3OieWQ In the latest "Returning to HaShem" episode, we delve into the inspiring journey of Ariah ben Yisrael. Raised in Stamford Hill, England, Torah study was an integral part of Ariah's early life, influenced deeply by the legacy of his pious grandfather, who met a tragic end in the Holocaust while clutching a Sefer Torah. Struggling with rejection by his Yeshiva, Ariah veered into secular life, achieving success in the US food distribution industry. Yet, his Jewish roots remained unshakeable, resonating within him and driving his search for spiritual fulfillment. It was Rabbi Yaron Reuven's lectures that catalyzed Ariah's return to Judaism. Now a fervent practitioner of Teshuva, Ariah, alongside his wife, has ignited a spiritual revival among his circle of old friends. Tune in to listen to Ariah's heartfelt narrative of re-embracing his faith and heritage.

In the more than five decades that he was involved in Agudath Israel of America, rising from a member of their youth group to the Executive Vice President of the organization, Rabbi Shmuel Bloom encountered literally thousands of fascinating people: gedolei Yisrael, dedicated askanim, politicians from all sides of the political spectrum, and so many “just plain Jews” – who proved, by their actions, that there is no such thing as a “just plain Jew.” Rabbi Bloom met with gedolim at Agudah events, at meetings of the Moetzes Gedolei Torah, and in quiet, urgent conferences. He chatted with them in cars and on Shabbos afternoons at conventions. In this Inside ArtScroll interview, we hear stories from Rabbi Bloom, many of them not widely known, of generations of greatness. In these “stories behind the stories,” more of which you'll find in Rabbi Bloom's book, On the Shoulders of Giants, we gain a unique understanding of the inner workings of daas Torah, in all its glory. We also meet the Jewish people's askanim, up close and personal. Watch and be inspired. [Purchase the book HERE.]

This episode discusses the exchange between Hashem and Klal Yisrael, where Klal Yisrael compares themselves to the cities of Sodom and Amorah, and Hashem compares them to the people of Sodom and Amorah, and the deep message of hope hidden in there.

Episode 117: The Wicked   How does the Most-High, Yahweh define the wicked? This podcast focuses on examples in the Hebrew writings that exemplify how "wickedness" is truly defined. We also cover some global issues plaguing the forward advancement of the Empire of Yisrael while we are in exile.  Information on First Tabernacle Fellowship can be at found at:  www.firsttab

Cohen, then Levi, then Yisrael

Brace yourself to have your eyes and ears opened to view the Bible like never before! This slight perspective change will radically change the way you read the scriptures.

Episode 116: Stiff-necked and Hard Hearted   The Empire of Yisrael is known for being stubborn. The Hebrew people of this day and age are the same. We are a people who want to be disobedient towards the Most High's instruction. This way of conducting ourselves has been detrimental to our existence while in exile. Information on First Tabernacle Fellowship can be at found at:  www.firsttab

A Segulah for Protection Theportion of Pinchas includes the readings of all of the holidays of the year.The renown Gaon and MeKubal , Rabbi Chaim Palagi in his sefer Refuah VeChaim12/46 – (Healing and Life) brings an incredible segulah. The Rabbi explainsthat the reading of these perekin 28 and 29 is a protection against judgment, andspecifically with regard to court and legal cases especially from the nationsof the world. Whowas this great Rabbi: Rabbi Chaim Palagi was a prolific author. Seventy-two ofhis works are known, but it also is known that some of his manuscripts were destroyedin the great fire which struck Izmir in 1841. Every time R' Palaji published anew book, he made a festive meal and ate a new fruit, on which he would recitethe blessing of 'She'he'cheyanu Inone of his works, R' Palagi describes his own life as follows: I call heavenand earth to testify that from the age when I could control my faculties untilI was 20, I used to devote myself single-mindedly to Torah study, day andnight, with no wasted time. I had no involvement with worldly matters. From age20 to age 40, when my children were dependent on me, I dealt with worldlymatters as a broker. Nevertheless, whenever I had no work, I did not turn tofrivolity and wasteful things, but rather I returned to my studies. From age40, when I was appointed to be a rabbinical judge and teacher and to handlematters of concern to the public, until this day, there is not a minute when Iam not surrounded by litigants or by public affairs. These matters come bothfrom this city and its environs, and also various decrees of the governmentkeep me busy with matters affecting the public. Therefore my heart worrieswithin me that I do not spend sufficient time studying. I, therefore, forcemyself to use the limited time that I have for studying, and may others see meand do the same; may they learn from me that when distractions come along,whether they come from public or private matters -- for one's eyes and heartsearch for a spare moment -- that spare time, when it comes, should not bewasted. If one lives thus, his Torah studies will be blessed. R' Palagi's son wrote of him: His behaviorwith his family and the excellence of his character traits in dealing with themwas unique in the world. He never became upset about any household issue; tothe contrary, he always made peace overtures. He never became upset at thechildren's noise. He used to call them to him each morning to recite themorning blessings, and they prayed out loud. Very patiently, every day, heperformed the mitzvah of 'You shall teach them to your children.' Hewould instruct his children in fearing Hashem . . . and never to make fun ofany person. Once, a member of his household offended another person, and he[i.e., R' Palagi] did not rest until that person had been appeased. A number oftimes, he even gave money to a person who had been offended. Acouple of weeks ago, a friend who is dealing with issues exaggerated againsthim by seemingly overzealous government employees asked about a Kameyah writtenand segulot which might come to assist in his defense against these malevolentforces. As these subjects are way above my rabbinical paygrade, I spoke withsome rabbis who frequent these worlds to understand the power behind thekameyah and suggested some tefilot and actions to add. I also employed mybrother Victor who I can depend on to always explain to me difficult tounderstand kabbalistic concepts and he too gave me some tools. Earlier thisweek Victor was excited to share the words of Rabbi Chaim Palagi as recalled byRabbi Daniel Gladstein from the Sefer quoted above. Itis our custom every day to begin Mincha with Lamnaseyach and before the ketoretto recite the first 8 verses from Bamidbar Chapter 28 recalling the dailingTamid offerings. In another sefer, Moed LeKol Chai, Rav Palagi mentions that itwas his own custom to not stop at 8 pesukim but to continue at mincha gedolahto read these two chapters in full beginning with Shabbat through the 21 daysof holidays culminating with the sacrifices brought each day of sukkot, the 70offerings brought on behalf of the 70 nations. Rabbi Palagi who dealt withgovernment entities each day explained that through the reading of theseofferings, there is a reduction in spiritual power against us for thosenations. He continues and he elucidates that anyone who has a claim againstthem from the nations of the world, whether a government or court should employthis method as a segulah to protect themselves. TheRabbi brings a story of a man would been incarcerated on an inflated charge inIzmir, and he suggested to the man to read every single day in the afternoonprayer these two chapters. Thisoccurred during the month of Elul and miraculously and without explanation, theman was released on Sukkot. Thepower of these verses is not limited to Sukkot and in fact during our period ofben hametzrim they can be a very commanding protection activating theincredible power hidden within this portion of Pinchas. Reading of a portioninfluences the time of the year, especially now when we go into this difficultperiod of the three weeks when we caution against court cases againstadversaries. Hashem brings this to assist us. Continuingon this path, if we examine the reading in this portion where we see thelisting of all of the holidays, we see in the chumash that between all of theholidays, there is the letter samach. For example between Passover andShevauot, there is a samach and between Rosh Hashana and Yom Kippur and YomKippur and Sukkoth through each day of the festival, but between the new yearand the day of atonement there is a letter S and then another one before thefestival of booths . But between Shavuot and Rosh Hashana there is only a Peh,take a look and ask why? What could bethe significance of this? TheApter Rav suggests that this period of Ben HaMesarim which we call the threeweeks is comprised of 21 days, relating to the 21 holidays we mention in thesechapters of Pinchas. They are Shabbat, Rosh Hodesh, Pesach(7), Shavuot, RoshHashana (2), Yom Kippur and Sukkot (8). And there is a reason in reading aboutthem at the start of this period. Thehint in the word ACH, we say Ach Tov – just good. The good for Yisrael is inthe Ach, which has the numerical equivlent Aleph and Chaf of 21. Tov of goodcan be found in these 21. And these 21 holidays are rooted in the 21 days ofthe Three Weeks. Soone must ask a question, why would all our holidays all be rooted in the 21days of Ben HaMesarim? Wemust remind ourselves of what Rabbi Abittan taught. These 21 days should'vebeen a very special period. We recall that the day Moses came down with theluchot was the 17th of Tammuz. That should have been an incredible holiday. Andthe day the spies returned and we could've made the decision to go marchinginto the land was the ninth of Av. We reversed the dynamic of these days. Wecut the wires holding incredible power and turned the great spiritual energyinto great spiritual danger. But the potential remains. RabbiGladstein also suggested that all of the fast days represent the root of theDavidic dynasty. We are taught that the Mashiach was born on the ninth of Av.And the 17th of Tammuz is the wedding night of Ruth and Boaz when theconception of Oved occurred. We also have the 10th of Tevet, 9 months prior tothe 9th of Av, as the conception date of the Mashiach. These21 days are really festive days at a higher plane, but because of our actions,we have dimmed them and we await the reconnection of the wires, the restorationof that energy and light that will transform these 21 days of mourning to 21days of a festival of joy. And the greatest holiday will be the one on the ninthof Av. Therefore,as we begin these 21 days, it is important to read about the 21 days ofholiness. TheBenai Yissaschar asked, why do we (other than in a leap year) always double upthe last two portions Matot and Masei of the book of Numbers? Why not double upthe two portions of Chukat and Balak as we read last week in order to catch upwith Israel? He answers that it's important for us to read the portions ofPinchas, Matot and Masei now as they discuss the distribution of the land ofIsrael especially during this time when we read about or we live through theaspect of exile. Andas we explained in the class we posted earlier this week, “Incapacitating theAngel of Death”, we have to remember that Pinchas as explained by Rabbi PinchasFriedman, is Eliyahu and Eliyahu will announce the coming of the messiah. Thiswas also the claim Moses made against Hashem at the burning bush, shelach beyadtishlach, when he told Hashem to send instead, Eliyahu, who would usher in thefinal redemption as Moses did not want to be the guy to bring in a halfredemption. Hashemalways gives us the cure before bringing the malady. We can suggest thatPinchas is the cure being Eliyahu, which we read at the outset of the threeweeks in order to show us as we go into the three weeks that the cure isalready there, and Eliyahu is waiting for us, and we just need to bring thecure. Thenwe have the distribution of the land, showing us that, even though we are in aperiod where we recall the exile, and we are living within this very longexile, just as the land was distributed for us back then, the land is for useven now, and into the future. Andfinally, we can allude to the 21 days of holidays that are mentioned as the 21days of holidays we have, and the source for those 21 holidays and the factthat these 21 days Ben HaMEsarim, will be transformed into a great holidayculminating with, the great festivity of The new Tisha BeAv Returningto our original question where we asked why there is a Samach between all ofthe holidays with the exception of between Shavuot and Rosh Hashana, we canthat Hashem reserved for us another holiday to fit into that time slot betweenJune and September, and that is the 21 day holiday to be re-introduced into thesystem, leatid lavoh. We've mentioned often that the original plan was to havea holiday each month and when we messed it up with the Golden Calf and with theSpies, everything got pushed. But we are hoping that with the imminent arrivalof Mashiach we will be blessed to celebrate these 21 days in joy together withthe rebuilding of the Mikdash speedily in our days. ShabbatShalom DavidBibi

The SHVILEI PINCHAS: Let us begin our path to enlightenment with the fascinating words of the holy Zohar (Pinchas 237.) regarding the difficult battle Pinchas waged with the angelof death, the Malach HaMavet, in order to save Yisrael from annihilation. — Pinchas the son of Elazar, the son of Aharon HaKohensaw, and he rose from the midst of the assembly. This possuk suggests that he saw something that prompted him to act zealously to avenge Hashem. The Zohar explains that while Yisrael were engaged in their transgression — which came as a consequence of Bilam's counsel and was led by Zimri ben Saloo — Pinchas saw the letter “mem,” full of blood, suspended above the heads of Yisrael. He perceived, wisely, that this was the sign of the Malach HaMavet — attempting to unite the letter “mem” with the letters “vov-tov” to form the Hebrew word מו”ת (death), in order to bring widespread death to the people of Yisrael. Pinchas reacted by uttering the shem HaMeforrash and capturing the letter “mem.” Upon realizing that Pinchas had snatched the letter “mem” away from him, he immediately backed away. Pinchas joined the “mem” with the numerical value of his own name 208 ) פינח”ס ) — represented by the letters ר”ח(“reish” equals 200; “ches” equals 8) — to form the word רמ”ח . Describing this event, the possuk states (Bamidbor 25, 7): “ויקח — and he took a רמח (a spear) in his hand — in other words, he used the letter “mem” which he snatched away from the Malach HaMavet to kill those involved in the transgression. As a result: “ותעצר המגפה מעל בני ישראל” — the plague was halted. This, then, is the interpretation of the possuk: ”פינחס בן אלעזר בן אהרן הכהן השיב את חמתי מעל בני ישראל”-- Pinchas the son of Elazar, the son of Aharon HaKohen, turned back My wrath from upon Bnei Yisrael, when he zealously avenged Me among them — he deflected the wrath of the letter “mem,” which hung, full of blood, above the heads of Yisrael; בקנאו את קנאתי בתוכם' “ — he zealously avenged Hashem ” בתוך ם“, by capturing the letter “mem,” thus, sparing the lives of the people of Yisrael:

Episode dedicated: L'iluy nishmas Yisroel Meir Shalom Ben Yaakov Aaron   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   00:00 Are there problems of borer in playing card games?   03:55 Why don't we find very young Torah prodigies anymore?   09:27 What would the Rav say to one who chooses to keep only the d'Oraisos of Shabbos?   18:16 Why does the Megillah need to belabor the extravagance of Ahasuerus' party?   20:21 Does tinok shenishba apply to the Noahide laws?   25:14 Are chumros a cause or an effect of yeridas hadoros?   32:49 Could the Rav explain the moral proof of God?   41:21 How can there be trees older than the Flood?   43:35 How do we navigate the pressure to constantly grow?   50:59 What is the meaning of the Mishnah in Pirkei Avos, that Sages bite and sting?   53:51 What is the Jewish opinion on affirmative action?   57:51 How is our mitzvah to kill even the babies of Amalek different than those terrorists who have a religious rule to kill us?   1:03:35 What learning should someone who has left yeshiva focus on?   1:08:36 What exactly is Chasidus and what is its masorah?   1:17:09 What should we do about house parties and other forms of mixed-gender interactions?   1:22:40 If one misunderstands a teaching of Torah for a generally positive meaning, is another obligated to correct them?   1:24:46 Is slavery in the Torah moral?   1:28:18 How do we understand the last line of Psalm 137?   1:30:30 Why do some say "gaal Yisrael" out loud and even say the first few words of the Amidah out loud?   1:34:02 Considering modern science, how do we understand the saying of Chazal regarding when the seeds of man and woman are released?   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

It's truly astonishing: the Shulchan Aruch, the most important work of Jewish law, doesn't codify the mitzvah of ahavas Yisrael and many of its related laws, including rechilus, lashon hara, nekamah, and others. In this class, we'll examine the background and history that may help us come to grips with this curious omission. The Missing Section in the Shulchan Aruch

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This week's learning is sponsored by Judy and Zev Berman in honor of Michelle Greenberg-Kobrin on the occasion of her celebration of a significant birthday. "We take pride in having given her a shas on the occasion of her birthday over 3 decades ago and see how far Michelle and her family have taken the learning of Torah shebe'al pe. May she celebrate many more years of learning and avoda to klal Yisrael ad meah v'esrim.  This week's learning is sponsored by Mark and Semé Dewees-Cooper in loving memory of Mark's father Arvie Cooper, Arieh Leb ben Meyer Baruch on his 5th yahrzeit. Today's daf is sponsored by the Hadran Women of LI in loving memory of Yakira Leeba bat Avraham Yosef Yehuda b’Sara Gita. "A beloved granddaughter of our friend Tzippy Wolkenfeld. Our hearts are with you and your family at this difficult time. תהא נשמתה הטהורה צרורה בצרור החיים" The Mishna brings three opinions regarding whether a get or other documents can be prepared in advance and if so, which parts. Does the first tanna's opinion reflect Rabbi Meir or Rabbi Elazar's opinion? Shmuel explains that the first opinion in the Mishna follows Rabbi Elazar's opinion. Why was it necessary for Shmuel to specify regarding three Mishnayot (on Gittin 21b, 22b and here) that they all follow Rabbi Elazar's opinion? Why couldn't we derive one from the other? According to Rabbi Yonatan, the takana mentioned in the Mishna is to allow the scribes to write the form part of the get to ease the work of the scribes, and correspond to Rabbi Elazar's opinion who requires the get be written li'shma. Rabbi Shabtai in the name of Chizkia holds that the takana is that scribes should not fill in all the details of the get in advance to prevent disputes between spouses, as a woman might hear a scribe reading out her and her husband's names and think that her husband is planning to divorce her. This understanding would mean that the Mishna follows Rabbi Meir's position, who does not require that the get be written li'shma. According to Rav Chisda the takana is to prevent agunot. This can be explained in two ways - both according to Rabbi Meir and according to Rabbi Elazar. For Rabbi Meir, the takana would be to not allow all the details to be filled in advance to prevent the husband from quickly divorcing his wife, leaving her stranded. For Rabbi Elazar, the takana was to allow the forms to be written so as not to have a situation where the husband is traveling and since it will take too much time to write the get from scratch, he will leave his wife without divorcing her, thus making her an aguna, bound because of her marriage. The date needs to be left blank as well. Since no distinction is made between divorce from betrothal or divorce from marriage, an explanation is brought of why a date is important even in divorce from engagement. Rav Amram explains that if he didn't divorce her right away and they first consummated the marriage and she got pregnant, if the date was written earlier, people would say that the child was born out of wedlock. Rabbi Zeira passed down in the name of Rav that we rule like Rabbi Elazar who holds that even the form part couldn't be written in advance. Does he hold like Rabbi Elazar regarding other documents that they can be written in advance? After suggesting from another similar ruling that the halakha is not like Rabbi Elazar in this regard, they reject the comparison and conclude that the ruling is like Rabbi Elazar.

This week's learning is sponsored by Judy and Zev Berman in honor of Michelle Greenberg-Kobrin on the occasion of her celebration of a significant birthday. "We take pride in having given her a shas on the occasion of her birthday over 3 decades ago and see how far Michelle and her family have taken the learning of Torah shebe'al pe. May she celebrate many more years of learning and avoda to klal Yisrael ad meah v'esrim.  This week's learning is sponsored by Mark and Semé Dewees-Cooper in loving memory of Mark's father Arvie Cooper, Arieh Leb ben Meyer Baruch on his 5th yahrzeit. Today's daf is sponsored by the Hadran Women of LI in loving memory of Yakira Leeba bat Avraham Yosef Yehuda b’Sara Gita. "A beloved granddaughter of our friend Tzippy Wolkenfeld. Our hearts are with you and your family at this difficult time. תהא נשמתה הטהורה צרורה בצרור החיים" The Mishna brings three opinions regarding whether a get or other documents can be prepared in advance and if so, which parts. Does the first tanna's opinion reflect Rabbi Meir or Rabbi Elazar's opinion? Shmuel explains that the first opinion in the Mishna follows Rabbi Elazar's opinion. Why was it necessary for Shmuel to specify regarding three Mishnayot (on Gittin 21b, 22b and here) that they all follow Rabbi Elazar's opinion? Why couldn't we derive one from the other? According to Rabbi Yonatan, the takana mentioned in the Mishna is to allow the scribes to write the form part of the get to ease the work of the scribes, and correspond to Rabbi Elazar's opinion who requires the get be written li'shma. Rabbi Shabtai in the name of Chizkia holds that the takana is that scribes should not fill in all the details of the get in advance to prevent disputes between spouses, as a woman might hear a scribe reading out her and her husband's names and think that her husband is planning to divorce her. This understanding would mean that the Mishna follows Rabbi Meir's position, who does not require that the get be written li'shma. According to Rav Chisda the takana is to prevent agunot. This can be explained in two ways - both according to Rabbi Meir and according to Rabbi Elazar. For Rabbi Meir, the takana would be to not allow all the details to be filled in advance to prevent the husband from quickly divorcing his wife, leaving her stranded. For Rabbi Elazar, the takana was to allow the forms to be written so as not to have a situation where the husband is traveling and since it will take too much time to write the get from scratch, he will leave his wife without divorcing her, thus making her an aguna, bound because of her marriage. The date needs to be left blank as well. Since no distinction is made between divorce from betrothal or divorce from marriage, an explanation is brought of why a date is important even in divorce from engagement. Rav Amram explains that if he didn't divorce her right away and they first consummated the marriage and she got pregnant, if the date was written earlier, people would say that the child was born out of wedlock. Rabbi Zeira passed down in the name of Rav that we rule like Rabbi Elazar who holds that even the form part couldn't be written in advance. Does he hold like Rabbi Elazar regarding other documents that they can be written in advance? After suggesting from another similar ruling that the halakha is not like Rabbi Elazar in this regard, they reject the comparison and conclude that the ruling is like Rabbi Elazar.

Today's daf is sponsored by the Hadran Women of Long Island as a zechut for a refua shelaima bikarov for Yakira Liba bat Sara Gita, beloved granddaughter of our friend Tzippy Wolkenfeld. May our learning be a zechut for her and all cholei Yisrael. Can a man give a get to his wife written on a perforated pot? Can he write it on the leaves of a plant that are in a perforated pot? What are the laws of kinyan (acquiring) regarding plants in a perforated pot when the plant is owned by a different person than the pot? If they are both owned by the same person, can an act of acquiring one also work to include the other?  Plants in perforated pots that are on the border of Israel and are both in Israel and outside of Israel - do the laws of Israel apply or not? On what does it depend? What are different types of processes done to the hides in preparation for leather and what are the leathers that are tanned in each different process used for? The Rabbis in the Mishna permit parchment that can potentially be forged. This must follow the opinion of  Rabbi Elazar (the tana) that the witnesses that see the giving of the get are the important ones and therefore if there was a stipulation in the get that was erased, they will know and testify about it when they go to the court to testify that she is divorced. Rabbi Elazar (amora) and Rabbi Yochanan disagree about whether this is only if they went to the court immediately or even if they went much later - can we assume they will remember the stipulation or not. Did the rabbis permit this parchment only for a get but not for other documents? Rabbi Yochanan and Rabbi Elazar also disagree about this. Anyone can write a get, even one who is not considered to have knowledge like a minor, but Rav Huna limits that to a case where there is an adult supervising. A woman can write her get and a husband can write the receipt that he paid his wife her ketuba.

Today's daf is sponsored by the Hadran Women of Long Island as a zechut for a refua shelaima bikarov for Yakira Liba bat Sara Gita, beloved granddaughter of our friend Tzippy Wolkenfeld. May our learning be a zechut for her and all cholei Yisrael. Can a man give a get to his wife written on a perforated pot? Can he write it on the leaves of a plant that are in a perforated pot? What are the laws of kinyan (acquiring) regarding plants in a perforated pot when the plant is owned by a different person than the pot? If they are both owned by the same person, can an act of acquiring one also work to include the other?  Plants in perforated pots that are on the border of Israel and are both in Israel and outside of Israel - do the laws of Israel apply or not? On what does it depend? What are different types of processes done to the hides in preparation for leather and what are the leathers that are tanned in each different process used for? The Rabbis in the Mishna permit parchment that can potentially be forged. This must follow the opinion of  Rabbi Elazar (the tana) that the witnesses that see the giving of the get are the important ones and therefore if there was a stipulation in the get that was erased, they will know and testify about it when they go to the court to testify that she is divorced. Rabbi Elazar (amora) and Rabbi Yochanan disagree about whether this is only if they went to the court immediately or even if they went much later - can we assume they will remember the stipulation or not. Did the rabbis permit this parchment only for a get but not for other documents? Rabbi Yochanan and Rabbi Elazar also disagree about this. Anyone can write a get, even one who is not considered to have knowledge like a minor, but Rav Huna limits that to a case where there is an adult supervising. A woman can write her get and a husband can write the receipt that he paid his wife her ketuba.

In his brilliant essay on ahavas Yisrael, the Beis HaLevi, Rav Yosef Dov Soloveitchik, beautifully explains the mitzvah of loving your fellow Jew. Who does the mitzvah apply to? When does it apply? What do I need to do to fulfill it properly? The Beis HaLevi also provides incentives to help us do the mitzvah in the best possible way. Translated and elucidated by Rabbi David Sutton, author of ArtScroll's bestselling Beis HaLevi on Bitachon, Beis Halevi on Ahavas Yisrael contains wonderful insights, uplifting stories, and in-depth appendices, as well as a special section of touching anecdotes about gedolim from a range of generations and communities. In this Inside ArtScroll interview, Rabbi Sutton gives us an inside look as this life-changing work.

Study Guide Gittin 16 This week's learning is dedicated by Sara Averick and Jose Rosenfeld in memory of Sara's mother, Leah Shifrin Averick, Leah bat HaRav Yehuda Leib Chaikel and Chaya Masha, who showed us to love Hashem, klal Yisrael, Medinat Yisrael, and learning Torah, b'chol levaveinu, b'chol nafsheinu, u'b'chol meodeinu.  Today's daf is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Shifra's father, Zvi ben Yisrael Yitzchak on his yahrzeit. Today's daf is sponsored in honor of Ilana Miriam in honor of her birthday and in admiration of her perseverance in her learning.  How is Ilfa's question regarding splitting up washing one's hands for impurity purposes explained? The rabbis decreed that a tvul yom who goes into drawn water (even just the head and majority of the body) or pours three log of water over one's body after going in a mikveh will be considered impure. Likewise, a pure person who pours three log of water over one's body is deemed impure. Rabbi Yirmia asks what if half the body was in a mikveh and one poured water over the other half? A man who had a seminal emission is impure and from the times of Ezra, they also were not allowed to learn Torah. In order to permit Torah learning to one who was too sick to go into a mikveh, they permitted them to pour nine kav of water over their body. What if half the body was in a mikveh and they poured water on the other half?  There are two versions are brought to understand the machloket between Tanna Kama and Rabbi Yehuda in the Mishna where two different people come and one testifies about the signing and the other about the writing. Is the case (and the cases that follow) one where two messengers brought the get or only one? What does this tell us about the need for the declaration when two messengers are sent to deliver the get?  

Study Guide Gittin 16 This week's learning is dedicated by Sara Averick and Jose Rosenfeld in memory of Sara's mother, Leah Shifrin Averick, Leah bat HaRav Yehuda Leib Chaikel and Chaya Masha, who showed us to love Hashem, klal Yisrael, Medinat Yisrael, and learning Torah, b'chol levaveinu, b'chol nafsheinu, u'b'chol meodeinu.  Today's daf is sponsored by Shifra Tyberg and Rephael Wenger in loving memory of Shifra's father, Zvi ben Yisrael Yitzchak on his yahrzeit. Today's daf is sponsored in honor of Ilana Miriam in honor of her birthday and in admiration of her perseverance in her learning.  How is Ilfa's question regarding splitting up washing one's hands for impurity purposes explained? The rabbis decreed that a tvul yom who goes into drawn water (even just the head and majority of the body) or pours three log of water over one's body after going in a mikveh will be considered impure. Likewise, a pure person who pours three log of water over one's body is deemed impure. Rabbi Yirmia asks what if half the body was in a mikveh and one poured water over the other half? A man who had a seminal emission is impure and from the times of Ezra, they also were not allowed to learn Torah. In order to permit Torah learning to one who was too sick to go into a mikveh, they permitted them to pour nine kav of water over their body. What if half the body was in a mikveh and they poured water on the other half?  There are two versions are brought to understand the machloket between Tanna Kama and Rabbi Yehuda in the Mishna where two different people come and one testifies about the signing and the other about the writing. Is the case (and the cases that follow) one where two messengers brought the get or only one? What does this tell us about the need for the declaration when two messengers are sent to deliver the get?  

In his one-time appearance in our liturgy, Chavakuk joins those of us in Chutz LaAretz accompanied by a random Aramaic poem and perhaps the most powerful message about Kabbalas HaTorah for B'nei Yisrael in Galus. See also:BTW - Ba'al Tefilah Workshop: Yetziv Pisgam

This recording reflects on the similarities and differences between Reb Chaim's Brisker method and Reb Yisrael Salanter's Mussar movement - and their opposing analytic methods This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

What did Maimonides say about Yeshua of Nazareth? In the uncensored version of Mishneh Torah, the Rambam states that Yeshua of Nazareth cannot be "the one promised in the Torah," but he remains conspicuously silent about the messianic prophecies in the books of the Prophets, particularly the prophecies about a suffering Messiah. In this episode, Ami Buckles argues from the deafening silence that Rambam considered that Yeshua might qualify as Mashiach ben Yosef, the suffering Messiah. Listen in on Ami's conversation with D. T. Lancaster.   

We just received the truly devastating news that Avichai Ben-Baruch - the subject of one of our most popular episodes ever - died last Sunday of a heart attack at the age of 31. So in honor of Avichai, and as a way of expressing our love and support for Chaya, Yisrael, Keren and the rest of the Ben-Baruch family, we are - once again - sharing our 2014 episode, Love Syndrome. Here it is, and may the story of Avichai's life be a blessing and an inspiration to us all. Stay connected with us on Facebook, Twitter, Instagram, and by signing up for our newsletter at israelstory.org/newsletter/. For more, head to our site or The Times of Israel. Hosted on Acast. See acast.com/privacy for more information.

Yisrael & Nechama are modern King Davids standing up as proud Jews, protecting the Jewish people and the land of Israel just by how they are living their lives. You do not want to miss being inspired by their story. Unfortunately, Yisrael was recently attacked by Arab Muslims. They need our help. Please help Yisrael & Nechama while Israel is in the hospital. Yisrael & Nechama are proud Jewish Shepards in the Southern Hills of Hevron. Yisrael was attacked by Arab Muslims and he is now laying in the hospital with head injuries. They need assistance with hospital fees and help while Israel is unable to work and provide for his family. Click here to donate.

Join Ohr Somayach Mentors Mission This Summer ! June 27 - July 2, 2023 Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​ whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today!   Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos   00:00 Do we know what laws Rabbi Akiva darshaned from the tagin?   02:43 How do we deal with things in Jewish culture that originate in foreign cultures, like dress code or sirens?   13:43 When can one enter a shul that has a proper minyan but a woman chazanit?   18:40 How soon after sunset can one do mitzvos relying on tzes?   32:25 Is it proper to rely on a single halachic sefer without knowing how the sefer figures halacha?   36:10 How do we know what the spiritual functions are for any given item?   39:59 If someone learns just for interesting information and not lishmah, are they still yotzei the mitzvah of talmud Torah?   46:07 What actions of respect should be practiced more?   57:03 How does the authenticity of the Zohar's authorship affect its acceptance and impact on Judaism?   1:07:51 How are there private property laws if everything belongs to Hashem?   1:09:51 Could the Rav expound on the interaction between anti-Zionist Jews and the obligation to stand for the sirens in public?   1:23:05 How does one have respectful relationships with goyim and secular Jews?   1:29:30 If Moshe de Leon wrote the Zohar and lied about it, how could he be a Rishon?   1:33:53 Is it problematic the belief that the death of tzadikim can atone for klal Yisrael, given the pagan belief in human sacrifice and the Christian founding belief?       You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

Given 12/26/2023 by Rabbi Mendel Kessin

Episode 106: Yahweh's Exiled Empire Fror the majority of us, we do not look at the Masoretic text as a blueprint for a system of government designed for the nation of Yisrael. One of the primary functions of the Masoretic text is to establish a governmental hierarchy based on the Most-High's statues. Join us as we reformulate our minds around the concept of "Kingdom People". Yahweh's Exiled Empire - YouTube Information on First Tabernacle Fellowship can be at found at:  www.firsttab.org

Today’s daf is dedicated for Yom HaShoah in memory of all those who died in the Holocaust. Today's daf is sponsored by Caroline Ben-Ari in loving memory of her father, Ivor Rhodes, Yisrael ben Meir and Sarah on his 13th yahrzeit. "Dad was hard-working, caring, generous and honest to a fault, with a wicked sense of humor and a lifelong addiction to puns. Today I pledge to make as many terrible puns as I can in his honor."  Another contradiction is noted between the two braitot that quote Rabbi Akiva's opinion. A woman who refuses to drink the water from a position of strength is generally viewed as admitting she is guilty and does not drink the water. But what if she changes her mind, do we then believe that she was not previously admitting her guilt and was just scared, or not? Something bitter is added to the water as is derived from a verse. What is done with the scroll and the meal offering if the woman refuses to drink before the scroll was erased? What if she admits she is guilty after the scroll is erased? If she refuses to drink after the scroll is erased, she is forced to drink. If her face turns green after drinking and her eyes start bulging, she is immediately removed from the Temple so as not to cause impurity. If she has merits, then she can live up to three years, depending upon what merits she has. Ben Azai says that one should teach his daughter Torah specifically because of this so that she won't mistakenly think that the sotah waters don't work. Rabbi Eliezer disagrees and says that one who teaches his daughter Torah teaches her tiflut. Rabbi Meir was a scribe and would add copper sulfate to his ink when he would write a sefer Torah to make sure it wouldn't be erased. There are different versions regarding who was his teacher at first who didn't complain about this practice and which was his second teacher who was against this practice as the scroll of the sotah needs to be with ink that could be erased. In one version Rabbi Akiva is the first teacher and Rabbi Yishmael is the second and in the other, it is the reverse. Can the contradictions between the two versions be resolved? Two tannaim disagree about whether Rabbi Meir held one could add copper sulfate to the ink for writing a Torah, just not for the section about the sotah, or is the issue only for a scroll written for the sotah ceremony. The debate is really about whether or not one can take a section written for a Torah and use it for the sotah ceremony. Is this based on another tannaitic debate about whether the sotah scroll needs to be written lishma, for a particular woman? This suggestion is rejected in two ways. When the Mishna said they need to immediately remove the woman from the Temple after drinking the water, according to whose opinion was this stated? Initially, they suggest Rabbi Shimon who held the meal offering is sacrificed before the drinking of the water, but the part about the merits delaying her death is not Rabbi Shimon as he doesn't hold that merits can push off her death. They conclude the Mishna is like Rabbi Akiva who agreed with Rabbi Shimon about the first point and disagreed about the second. What impurity are they concerned about when they remove her from the Temple? It is not an impurity of death, since she is outside the azara and dead people are allowed to be in other areas of the Temple outside the azara. They conclude that it must be out of concern that the shock to the body may cause her to menstruate. The section in the Mishna about the merits delaying her death for up to three years doesn't seem to match any of the tannaitic opinions about this, as some say three months, some say nine months and others say twelve months, but none hold up to three years.