Podcasts about Yitzhak

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Welcome to Bitachon . We continue with another important lesson from the pesukim in Ki Tavo . Vanitzak el Hashem Elokei Avoteinu / We cried out to Hashem the God of our fathers, and He heard our voices. And we quote a pasuk in Shemot where it says Vayishma Elokim et Maakatam / God heard their groans. Vayizkor Elokim et Brito/and God remembered His covenant et Avraham et Yitzchak v'et Yaakov/With Abraham, Yitzhak and Yaakov. So we see clearly here that it was not enough for us to just pray. Our prayers aroused the zechut Avot . Interestingly, this is the second pasuk mentioned in the Zichronot section of Musaf of Rosh Hashanah , telling us that Hashem heard the cries of Bnei Yisrael b'Mitzrayim and remembered Avraham Yitzchak and Yaakov . So what is this combination? Why do we need both prayer and Zechut Avot? Why can't Zechut Avot work on its own? Why can't prayer on its own work? The answer is that the Jewish people, on their own at that time, and probably quite often for us as well, can not make it with our prayer alone. That's why every single prayer, that we pray three times a day starts with Elokeinu v'Elokei Avoteinu , our God, and the God of our fathers, Avraham Yitzchak v'Yaakov . The Rambam in Moreh Nevuchim , section 3, chapter 43, says something fascinating. He says that the reason why we merited to go into Eretz Yisrael was, בחסד האלוה וביעודיו לאבותינו , בעבור שהיו אנשים שלמים בדעותם ומדותם - רצוני לומר , " אברהם , יצחק ויעקב - Because of the kindness of God, and His promise to our forefathers. Why? ba'avur shehayu anashim shleimim, They were people that were perfect, b'dei'otam, in their mindsets, their cognition, u'midotam, and their character traits, This refers to Avraham Yitzchak v'Yaakov . And he says, שזה גם כן הוא ממה שהתורה תלויה עליו - רצוני לומר , שכל טוב שהיטיב האלוה לנו וייטיב - אמנם הוא ' בזכות אבות This is a fundamental that the Torah hinges on. That any goodness that God did for us in the past, and will do for us in the future, in truth is b'Zchut avot. It's in the merit of our forefathers. This is definitely something to inspire us that we don't have to necessarily have our own zechuyot . We need zechut avot . Well, if that's the case, that I need zechut avot , why pray? Why do anything? The answer that's given is, In order to have zechut avot, God has to recognize you as one of their children. If we want to use the zechut of Avraham Avinu, you have to look a little bit like Avraham. Imagine your friend's son comes to see you, but you don't know it's his son. He asks for a favor. When you see him, you say, ' Hold on. You look like so-and-so. You remind me of so-and-so. ' He says, 'Yeah, that was my father.' 'Oh, that was your father? For sure, I'm going to take care of this for you. If you're his son, I'm going to do it. ' But if someone walks in with no resemblance to his father, it's not going to ignite that feeling. The same is true with Avraham Yitzchak V'Yaakov . We're their children. We have to look like them. We have to act like them. Matai yagiu ma'asai l'ma'asei Avraham Yitzchak v'Yaakov . And this is the beautiful point- That's why we need prayer. Because when we pray, we look like Avraham Yitzchak v'Yaakov . They cried out to God, and we're crying out to God. Rashi uses a particular lashon describing the Jewish people praying at Kriat Yam Suf . In Shemot 14:10 it says, Vayitzaku . The Jewish people cried out. They cried out at Kriat Yam Suf. Rashi quotes the Mechilta, Tafsu umnut avotam/They grabbed the trade/the craft of their forefathers. Avraham prayed. Yitzchak prayed. Yaakov prayed. Says Rav Wolbe, What does it mean that they took the trade of their forefathers? He says, an uman is a craftsman . It's something that your family does. It's naturally in your blood. If your father is a carpenter, and your grandfather is a carpenter, you're a carpenter. You just naturally fall into that. Prayer is the craft of the Jewish people. Avraham Yitzchak and Yaakov did it. Imagine someone was a great violinist, and his father was a great violinist. Now the grandson starts playing the violin, not quite like his father or grandfather, but he's holding on to his family trade. You'd say, That reminds me of his father. That reminds me of his grandfather. He was a great violinist. When we start to pray, that's the one-two punch. Because when we're pray, we are taking the trade of our forefathers, and that ignites their remembrance. So it's not just that our prayers are answered because we prayed. We're doing two things when we pray. We pray, and we're also acting like the avot , which ignites the zechut avot .

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It's Miriam Shor, y'all! You Might Know Her From Younger, Hedwig and the Angry Inch, Magic Hour, GCB, Shortbus, Swingtown, Maestro, American Fiction, and Guardians of the Galaxy Vol 3. Miriam gave us all the scoop on grounding the zaniness of Diana Trout on Darren Star's Younger, leading the indie comedy Magic Hour, and appearing in "brilliant but canceled" series like GCB and Swingtown. All that, plus Miriam talked to us about being one of John Cameron Mitchell's "players," appearing in Shortbus and, of course, originating the role of Yitzhak in the Hedwig universe; popping up in prestige Oscar films; her musical theatre roots; New York City history; and dying by way of a paintbrush in The Americans. We just LOVED Miriam. Patreon: www.patreon.com/youmightknowherfrom Follow us on social media: @youmightknowherfrom || @damianbellino || @rodemanne Discussed this episode: Genesis' “Land of Confusion” + Garbage Pail Kids + Whoopi Goldberg latex mask Realistic latex masks on TikTok Eddie Fisher was married to Debbie Reynolds but cheated on Debbie with Elizabeth Taylor when her husband (their friend), Mike Todd died  Christina Milian and The Dream; Little Wayne and Nivea swapped Damian loves a sexy network drama and also HBO's Real Sex, Taxicab Confessions People raising hyper realistic fake babies Lars and the Real Girl ; Companion MIriam's first leading film role is in Magic Hour Dons a bald cap in Guardians of the Galaxy III American Fiction had a $5M budget Cord Jefferson's Oscar speech Played Diana Trout on Darren Star's Younger for 6 seasons Darren Star also made Beverly Hills, 90210, Melrose Place, Sex and the City, Emily in Paris, Good Christian Bitches Robert Harling wrote Steel Magnolias Cricket Caruth Reilly Met her husband doing karaoke - also with Bridget Everett Marie's Crisis got a resurgence thanks to Younger St Marks Is Dead by Ada Calhoun Il Posto Accanto (thanks to Debi Mazar); Supper; Gnocco Swingtown was championed by Nina Tassler but killed by Les Moonves Hedwig and the Angry Inch was Miriam's first audition and show in New York Met Lou Reed, Joey Ramone, Elliot Smith, Pete Townsend because of Hedwig Anne saw Debbie Does Dallas in the Jane Street Theatre but didn't get to see Hedwig Shortbus with John Cameron Mitchell Did Fiddler on the Roof tour in 1994 with Theodore Bikel (Captain Von Trapp in Original Broadway cast of The Sound of Music). “Edelweiss” was written for him by Rodgers & Hammerstein  Appeared at Public Theatre's production Lynn Nottage's Sweat (it later won the Pulitzer Prize)  Wants to do Shakespeare in the Park Was Mary in Kennedy Center Production of Merrily We Roll Along (A GREAT DRUNK in a FAT SUIT, her big scene at 15:40) Was a waitress in Todd Haynes' Mildred Pierce miniseries  Was directed by Bradley Cooper as Leonard Bernstein in Maestro Appeared as lesbian in The Wild Party with Sutton at Encores, played gay in And Just Like That Season 2; and was Yitzak in Hedwig Anne's obsessed with this portrait Morgan Freeman is supposed to have painted of a nude Diane Keaton in Five Flights Up (see right)  Friends with Cynthia Nixon and her wife Christine Played an artist in The Americans (“I'm pulling the drawing OUT of the paper”) Adam Scott and Carol Burnett are great drunks; we love a pilled out Samatha Mathis in American Psycho “Room Tone” is when Sound Dept records sound of the room to lay under the scene if necessary “Corpsing” is when you break character (Peter Hermann is worst) Miriam is Directing a documentary about NDAs Quincy Jones said that Richard Pryor had sex with Marlon Brando We hope Amanda Bynes gets a comeback. Faye Dunaway, Tatyana Ali, Leanna Creel and her triplets. Not Millie Bobby Brown Matlock cast on Jennifer Hudson runway  

Welcome to Daily Bitachon. We are now in Chol Hamoed Pesach , if you're up to date, and we're still going through the Haggadah . Haggadah is not just a one-night event. We're at the point of בָּרוּךְ שׁוֹמֵר הַבְטָחָתוֹ לְיִשְׂרָאֵל, בָּרוּךְ הוּא. Baruch Shomer Havtachato L'Yisrael Baruch Hu . Blessed is He who keeps His promises to Israel, Blessed is He Hashem keeps His promises Again the question is, what are you telling me? Isn't that obvious? And the Bet HaLevi has a beautiful explanation in Parashat Bo , where he tells us, which many of us might know, that if HaKadosh Baruch Hu didn't take us out of Mitzrayim , we would have mixed with the Egyptians, entered the 50th level of Tumah , and we would have lost our yichus , we would have lost our lineage , our connection to our forefathers. Therefore, we would no longer be the seed of Abraham . The Abraham inside of us would have disintegrated. That's what it means that if Hashem didn't take us out of Mitzrayim , we would still be there, because the promise was to the seed of Abraham . And once we lose our Yichus and we're no longer recognizable as the seed of Abraham , it's all over. Just like Esav and Yishmael are no longer a seed. The same thing could have happened to us. And that's what it means, Baruch Shomer Havtachato L'Yisrael . God kept His promise to Yisrael . If Hashem hadn't worked it out, there would be no Yisrael left to keep the promise to. This concept shows up very much in the Sfat Emet , where he talks about the concept of Magen Abraham . The Sfat Emet in Likutim Parashat Vayigash says the following, in the name of the Chidushei Harim : Magen Abraham means, Hevtichoh Hashem Yitbarach , Hashem guaranteed him (Interesting, it's the same word as Shomer havtahato L'Yisrael ) Lhiyot nish'ar nikudah achat tamid . There will always be a little dot, which we call the Nikudah HaYehudi , that little dot. In Yiddish they say the pintelle yid , the point of the Jew that will never be destroyed. Rvery Jew has in him a little bit of that Abraham Avinu DNA, which is never lost. The Sfat Emet in Bereshit Parashat Lech Lecha tells us that that's what it means when we say a person is chayav to say matai yagil ma'asai le ma'asai avotai ? When will I reach the levels of my forefathers? How in the world could we ever discuss that? Could we ever reach the levels of Abraham , Yitzchak and Yaakov . And the answer is we have that little bit of them inside of us. And he says that special spot helps every Jew to reach the levels that he needs to reach. The Sfat Emet again in Parashat Lech Lecha says that this drop inside of us, this spirit inside of us, can never be extinguished. And every Jew has that connection and that love. And that's what it means. Mayim rabim lo yuchlu lechabot et aAhava . All the oceans and waters of the world will not extinguish that love. The Sfat Emet in Devarim Parashat Vayelech says that the terms in Shir Hashirim that refer to the Jewish people, such as Gan na'ul/A sealed garden and Mayan chatum/ A sealed wellspring indicate certain areas that are sealed, where no danger, or negativity can impact. It's always protected and saved, and that's Magen Abraham, because Hashem is always looking out to make sure that we don't get lost, that we don't get tainted. There's always something left behind. This concept goes back all the way to the beginning of creation. There's a certain part of our body called the Luz bone that will never be destroyed. At the time of Techiat HaMetim / Resurrection of the dead comes, it's going to start from that Luz bone that will never be destroyed. So even when a person is buried, there is still something left, that bit that was never impacted by negativity, and from which we will be reborn. How does that work? The commentaries explain that Hashem built a safety system into creation. When Adam HaRishon ate from the Etz Hadaat , the decree was, if you eat from it, you will die. What was the safety plan? There's a part of us that only benefits from what we eat on Motzei Shabbat on Saturday night, and that's the Luz bone. And therefore, when Adam HaRishon ate on Friday from the tree, that bone wasn't impacted, so that bone did not get the decree of death on it, because it only benefits from food eaten on Motzei Shabbat . That's why it's so important to eat Seuda Reviit , the Seuda of Motzei Shabbat , which is also called Seudat David HaMelech . The three meals correspond to Avraham , Yitzhak , and Yaakov . And David HaMelech is the fourth meal, which symbolizes Mashiach . We're going to survive because of that Luz bone that Hashem put into creation, that we will never be destroyed, because there's always a spot that remains clean inside of us. And that's the safety plan. The Ramchal , in one of his sefarim , says something fascinating. He says, everything shows up in time, place, and person. There's a Luz in the person, that's their Luz bone. There's a Luz in time, and there's a Luz in place. The Luz bone in place is the Kotel HaMaravi , that will never be destroyed. That's a spot that always has in it the Shechina , and from there, everything will be reborn. That's why every Jew who goes to the Kotel HaMaravi , feels that special connection, because that spot hasn't been tainted. The Luz bone in time is Yom Kippur . That's the day that wasn't tainted. That's the day we can come back and rebuild from, because we rebuild from health. You have to have healthy skin. You have to have a healthy spot. There's always that healthy spot. That's the Magen Avraham . Hashem protects that healthy spot inside of us that will never be destroyed. It's interesting that the final prayer of Yom Kippur is called Ne'ilah / sealed , like Gan Na'ul . It's the part of the Jew that was sealed and was never tainted or affected by sin. When that is revealed, we can rebuild. And that's what happens by Ne'ilah . And everything goes back to Yetziyat Mitzrayim . Everything is Zecher L'Yetziyat Mitzrayim . Is was at Yetziyat Mitzrayim that Hashem first revealed to us how He is Shomer Havtachatol Yisrael , how He protects the Jewish people. And at the last moment, when He realized that if we didn't get out now, we would never get out, He made sure to guard that Nekudah , that spot, that Magen Avraham , so that the Jewish people wouldn't get disintegrated and get lost. That's why, to this day, there are some Jews that only keep the Seder or Yom Kippur , because these are the times where that Nekudah , that Pintele Yid comes out and is revealed. The Seder night is one of those nights. And that's Baruch Shomer Havtachatol Yisrael . And even though the Seder is over, if you listen to this after the Seder , it's not too late. Because we say Magen Avraham every single day, three times a day. Magen Avraham / God protects Avraham, doesn't only mean He protects Avraham . Of course, it means that too, He protects the Avraham of old. But it also means He protects the Avraham inside of you. There's a little dot called Avraham inside of you. And that inner Avraham is always protected and will never be destroyed.

Welcome to our Daily Bitachon class. We are now on the Haggadah shel Pesach series, in the unit of Mitechila, Ovdei Avodah Zarah, Hayu Avoteinu. Originally our forefathers were idol worshipers, and Hashem brought us close to him. We quote a pasuk in Yehoshua ויאמר יהושע אל כל העם Yehoshua tells the people that going back in history,, , כה אמר יי אלהי ישראל: בעבר הנהר ישבו אבותיכם מעולם, תרח אבי אברהם ואבי נחור, ויעבדו אלהים אחרים. ואקח את אביכם את אברהם מעבר הנהר, ואולך אותו בכל ארץ כנען. J את זרעו ואתן לו את יצחק. Our forefathers lived on the other side of the river, Terach the father of Abraham and Nachor worshipped other gods, " And I took your father, Abraham, and I took him throughout the land of Canaan." V'arbe et Zaro , and I increased his seed, V'eten et Yitzchak, and gave him Yitzchak . V'Ekach/ Hashem took Abraham Avinu, throughout the land. It sounds like He was holding his hand, walking him through the land, but that's not really what happened. There were trials and tribulations. It was a lot more than just He took him, so to say, and brought him. Rav Yehezkiel Levenstein says that in life, there are many events that make things happen, whether it's a famine, or a wife being kidnapped, or a war with four kings and five kings, but what is really is going on is Ve'ekach / Hashem is taking us by the hand and bringing us step by step. V'arbe et Zaro . Now simply, V'arbe means to make many. Hashem made him have many children. But Rashi on this pasuk in Yehoshua ( 24,3) says that the word וארב V'arbe is spelled without a ה hey , and therefore could be read as V'arev , which means merivah , fights. Kama merivot v'nisyonot asiti imo . There were a lot of fights, a lot of tests, until I gave him children. So we see that Hashem is telling us a very important concept through Yehoshua. Look back at history. Look at the trials and tribulations and the tests that Abraham went through before he got Yitzhak . Why was that? Rav David Cohen quotes Rav Chaim Volozhin who tells us, in his commentary, Ruach Haim on Perkei Avot , Perel 5 Mishna 3 , that Asara Nisyonot nitnaseh Avraham Avinu / Avraham, our forefather, received ten tests. The Nefesh HaChayim asks, Why does it say Avinu here about Avraham, whereas in a previous Mishnah, when it talks about the ten generations from Noah to Avraham , he's not called Avraham Avinu ? Rav Chaim Volozhin tells us an important principle, which is that when a tzaddik toils and works on a certain middah , that Middah becomes natural for his children-with just a little bit of work, they'll get there. He says, Avraham Avinu's tests gave us a certain spiritual DNA. He says, for example, that it's natural for a Jewish person to die Al kiddush Hashem . We see that simple people have given up theirs lives, Al kiddush Hashem . Why? Because Avraham Avinu was ready to jump into the fiery furnace. Additionally, Avraham Avinu picked up and moved to Eretz Yisrael . That test, of Lech Lecha became inherited. The fact that we Jewish people say Kol Ma D'avid Rachmana L'Tav Avid/Everything that Hashem does is for the good, is because Avraham Avinu didn't question God when he had to leave the land after the famine. So we see an unbelievable concept- that Hashem purposely made Avraham Avinu go through these tests so that his spiritual genetics would be stronger, and he'd be able to pass that inheritance down to the Jewish people. This is not only true of Avraham Avinu. The Ruach Haim quotes a pasuk in Mishlei 20,7, מִתְהַלֵּ֣ךְ בְּתֻמּ֣וֹ צַדִּ֑יק אַשְׁרֵ֖י בָנָ֣יו אַחֲרָֽיו׃ / The Sadik goes in his simplicity . Fortunate are his children afterwards . According to this Nefesh HaChaim , this is a huge hiddush , that it's not just a zechut that the Sadik does something when he's 70 and it's going to help his children. That also might be true. But the Hodesh is the concept that you're bequeathing your accomplishments to your children. So, if a man gets married at 24 and went through a lot of tests before that and then has a child when he's 30 or 33 or 40, or if it's child number 8 that's born into old age, that child has in him all of the tests that the father and mother overcame. It's now built into him. So sometimes we have all kinds of tests and trials and tribulations. We don't realize what it's doing for us, and what is going into our spiritual makeup that we're going to pass down to our children. Everything Hashem does is measured. Avraham Avinu had to wait until he was 99 years old to have a child. Why did he have to wait so long? So one answer is that Hashem wants to hear the Tefilot of Sadikim . Another answer that is brought down in early sources, is that Avraham Avinu was Mekarev people, but he couldn't have a child until he had a brit milah , because he had to be perfect in that way first. And once he had a brit milah , he was somewhat separated from the rest of the world. So therefore, Hashem pushed it off as late as possible. There are all kinds of answers, but now we're hearing a new answer. Avraham Avinu had to be of that age because he went through so many tests, and then he was ready to give that spiritual DNA over to his future children, and future generations.

From ushering in Pesach in the synagogue to singing late at night, reciting Hallel is a major part of the experience. Join Rabbi Yitzhak Zuriel as he explores Hallel on Seder night.

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Welcome to our Haggadah/Bitachon series. We're now up to the unit of Avadim Hayeenu . The Ritva writes that this is the beginning of the Haggadah - the answer to the son's question. And as the Gemara says, we start with the negative and end with the positive. And the reason is , says the Ritva in his beautiful words, לתת שבח והודאת לה׳ יתברך המאשפות ירים אביון To praise and thank Hashem Yitbarach , that H e lifts up the destitute from the dumps. This is an important part of our theme- we're not just telling the story, we're supposed to be feeling Hakarat HaTov and say Thank You to Hashem for what He has done for us. The Rambam, in his sefer Moreh Nebuchim section 3, chapter 43, when going through certain mitzvot , says that holidays of Sukkot and Pesach teach us De'ot and Middot . De'ot are the proper mindsets, and Middot are the proper character traits. The De'ot / mindsets of Pesach is to mention the miracles of Mitzrayim and realize hatmadatah l'dorot (this is an important line) that it's not enough to say that miracles happen, but rather that miracles continue to happen. (We see that in the V'hi She'amda , which we'll get to later on). So the Rambam , in his very succinct way, encapsulates the cognitive message of Pesach - הזכרת אותות מצרים / Remembering, mentioning the miracles, the signs, and התמדה לדורות /its continuation for generations. And what is the midah one should have? That a person should remember the bad days during the good days. We're in the good days now, so remember the bad days. Why? בעבור שירבה להודות לה׳ so that you will increase your thanks to God. And, what's the purpose of the thanks? V'shalumad midat anava v'shiflut , to teach you the trait of humility. As we mentioned in Ha Lachma Anya , anya is humility . The Rambam is telling us the purpose is to remember. Avadim Hayeenu -We have to remember the bad times in the good, and thank Him, and ultimately come to the anava v'shiflut . And we eat the matzah and maror to remember what happened to us. Remember what he says, the chesed Elohah , the kindness of God and the promise He made to our forefathers because they were Anashim shleimim b'deotam u'midotam . They were men full of De'ot and Middot Who are those forefathers? Avraham , Yitzhak , and Yaakov . He says this is one of the fundamentals of Torah Tiluyah Alav , that the Torah depends on. שכל טוב שהטיב ה׳ לנו / All of the goodness is that God ever did to us , ויטיב / and will do good for us , is in the merit of the Avot . That's why he talked about the Brit Ben HaBe'tarim , it's all about Avraham Avinu; and it says Yaakov Avinu goes down, Yitzhak Avinu is also mentioned in the Haggadah , when it says, I chose Yitzhak . This is where the humility comes in as well, to realize that it's in the merit of our forefathers that we're here, not because of what we did. Thanks, praise, humility, remembering where we came from- that is the beginnings of Avadim Hayeenu . The Avudarham says that's why we say in Avadim Hayeenu , ' Kulanu Zekeinim , even if we're old men,' and we heard this for years already and we know everything, we still have to say it, because you have to arouse your happiness and your thanks. This is not a cognitive experience; it's not just to tell me something that I don't know. No. I have to get myself to thank Hashem and be happy for what He has done for us to drive in the Hakarat HaTov . If HaKadosh Baruch Hu did not take us out, we would not be out! That's a fact. Nothing else could have gotten us out. He quotes the Midrash that says that it's like an embryo that's stuck inside its mother's womb. It's stuck there and it can't get out. It has to be pulled it out. Likewise, we would still be there, and we would have become entangled in the Egyptian culture and mindset. Therefore, God took us out and created a whole new existence. A new birth. So we thank Him for that fact on this night. We became a whole new nation- and that never would have happened. It's impossible. Even in the greatest dreams, it's could not happen. Only God can make it happen. In a mashal , in the sefer Zevach Pesach , he says, Maybe 600,000 people could not have been let out, but what if it had been just us and our children, and our grandchildren? Who knows, could we have gotten out? No. He says, Can millions of sheep fight off a lion ? No. Millions of sheep can't fight off a lion. There are certain things that just can't happen. Therefore, he says, there's only one way out of this, Yecholet Eloki Urtzonot / The ability of God and the will of God . He says the purpose of this is not to make you feel like you got out. We'll talk about that later in the Haggadah . The purpose now is to tell us Gevurat Hashem Yitbarach V'chasdoh , God's strength, His power, and the kindness that He did , to humble ourselves to the One that saved us, and only He could have saved us. No one else. It's like the patient that there was only one doctor in the world that could perform this life-saving operation and no one can else do it. That's the feeling that we're supposed have on the night of the Seder .

In this episode, Yitzhak Pindrus, a member of the Israeli Knesset, discusses the challenges facing Israel's religious and political landscape, touching on issues like Jewish identity, education policies, and legal battles. He explores the growing influence of progressive ideologies and how they impact the religious community, particularly in areas like military service, school funding, and Supreme Court decisions. Pindrus emphasizes the significance of protecting Jewish traditions while balancing the complexities of modern governance. He also reflects on unity amid political divides, addressing how internal conflicts shape Israel's future. Through his insights, the episode provides a deep dive into the ideological struggles between secular and religious communities in contemporary Israel.✬ SPONSORS OF THE EPISODE ✬► Wheels To Lease: Trust Me Get Your Car With ThemFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here → https://bitbean.link/MeEBlY►Eretz Hakodesh: The App of DealsEretz HaKodesh is a movement dedicated to protecting the kedushah of Eretz Yisroel, striving to increase its influence in the elections against progressive opposition—your vote ensures the future of Jewish values in Israel.Vote Here → https://eretzhakodesh.org/► TorahApp: Learning Torah Just Got EasierOne-stop shop for listening, watching and reading your favorite seforim, rabbis and podcasts.Download Here → https://torahapp.org/download✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513Lchaim.

La kippa, ce petit couvre-chef porté par de nombreux hommes juifs (et parfois des femmes dans certains courants progressistes), est un symbole religieux et culturel profondément ancré dans le judaïsme. Son port n'est pas explicitement mentionné dans la Torah, mais il est issu d'une longue tradition qui remonte à l'Antiquité. Voici les principales raisons qui expliquent son usage.1. Un signe d'humilité devant DieuL'une des explications les plus courantes du port de la kippa est qu'elle symbolise la soumission et le respect envers Dieu. En couvrant leur tête, les fidèles rappellent qu'il existe une puissance supérieure au-dessus d'eux. Ce concept s'inscrit dans la tradition juive où l'homme doit rester humble face à la divinité.Dans le Talmud (traité Kidoushin 31a), il est rapporté qu'un sage, Rav Nahman bar Yitzhak, expliquait qu'il couvrait sa tête pour se rappeler constamment la présence divine et éviter le péché. Ainsi, la kippa est un rappel permanent de la spiritualité et de la moralité.2. Une coutume devenue une obligation religieuseBien que la Torah ne mentionne pas directement la kippa, la tradition rabbinique l'a progressivement imposée comme une marque de piété. À l'origine, elle était principalement portée par les prêtres du Temple de Jérusalem et par les érudits. Mais à partir du Moyen Âge, sous l'influence des rabbins, son usage s'est généralisé parmi les Juifs pratiquants.Aujourd'hui, selon la halakha (loi juive), les hommes doivent couvrir leur tête lorsqu'ils prient, étudient la Torah ou entrent dans une synagogue. Dans les courants orthodoxes, il est recommandé de la porter en permanence, tandis que dans les courants réformés et libéraux, son usage est plus flexible.3. Un marqueur identitaireLa kippa est aussi devenue un symbole d'appartenance au peuple juif. Elle distingue ceux qui la portent en tant que membres de la communauté et témoigne de leur engagement religieux. De plus, différentes formes et couleurs de kippa peuvent indiquer l'affiliation à un courant particulier du judaïsme (orthodoxe, sioniste-religieux, séfarade, etc.).ConclusionLe port de la kippa est donc à la fois un acte de foi, un symbole d'humilité devant Dieu et un marqueur identitaire. Si elle n'était qu'une coutume à l'origine, elle est aujourd'hui un élément central du judaïsme pratiquant, incarnant le lien entre tradition et spiritualité. Hébergé par Acast. Visitez acast.com/privacy pour plus d'informations.

Welcome back to our special series on humility for Shovavim . The Rambam, in the laws of Teshuva, when delineating what one needs to do for Teshuva ( Shovavim is all about doing Teshuva ) lists the following criteria: 1- צועק תמיד לפני השם בבכי ובתחנונים He cries out constantly to God with tears and with with crying and with supplication. So the first thing is prayer. He's a Baal Teshuva so of course, he repented and regretted and did what he had to do. Teshuva is always about really reconnecting and restarting. So you have to cry out to Hashem. It's about the relationship. 2 ועושה צדקה כפי כחו Give charity according to your ability, whatever your ability is. Charity is also a way of atoning for sin. 3- ומתרחק הרבה מן הדבר שחטא בו אני S tay far, far away from your sin . That means you have to make fences. If you stumbled on eating something that's not kosher, don't even walk into the airport concession or get near anything on kosher. Stay far away. 3- ומשנה שמו change your name The Gemara talks about changing names. The Rambam says It's not some mystical power. Rather, it means to say אני אחר ואיני אותו האיש שעשה אותן המעשים I'm somebody else. I'm not the same person. And with that, I changed my deeds. I'm a whole new person. I used to be Jose and now I'm Yosef. I changed. 4- The final cherry on top, וגולה ממקומו He exiles himself. Why? שגלות מכפרת עון מפני שגורמת לו להכנע ולהיות עניו ושפל רוח: Exile atones for sins because it causes humility, enabling one to be a humble and lowly spirit. Avraham Menachem Danziger (the Alexander Rebi from from 1973 to 2005), in his sefer Divrei Menachem on Parashat Netzavim says we see from here that the main point of Teshuva is humility. That's the cherry on top. And he quotes Rabbenu Yona in Shaare Teshuva (first gate 23rd letter) that says אשר ההכנעה מעיקרי התשובה Humility is one of the fundamentals of Teshuva, as it says in Tehilim 90:3, ת שב אנוש עד דכא, /A man should return until he is crushed. Crushed means he's humble. And that humility is what gives the added energy to Teshuva . That's why it's the last thing on Rambam's list. It's the final aspect. But how does it work? The Imrei Menachem says something fascinating that he bases on the Magid of Mezerich (sefer Yosher Divrei Emet letter 13) But first we need some background- The Gemara in Masechet Temurah 31A discusses the Halachic concept that anything that comes out of an unkosher animal is unkosher. For example, camels are unkosher, so camel milk is unkosher. Furthermore, if a cow which is a kosher species has a hole in his lung, rendering it unkosher, the milk from that cow is also forbidden. In fact, the only reason we can drink cow's milk without taking sonograms first is that the majority of cows are kosher and therefore we can assume the milk that comes out of the cow is kosher. To complicate matters, an egg that comes out of an ostrich is unkosher, but an that egg comes out of a chicken that had a hole in its lung is permissible. Why? The answer is that in order to become the chicken, It first has to rot and decompose, and that at that stage it becomes like dust. And anytime you have a new creation, a new being, the previous creation has to cease to exist. It has to go from something into nothing and then from nothing back into something- yesh to eyin and back to yesh . The middle stage is nothingness. And he says that's how Teshuva works. When you humble yourself, you become like nothing, you don't exist. And then you're ready for the rebirth. So in actuality, the Rambam's last two points, of changing your name and going into exile are not two separate things. It means I'm reborn, I'm a new person . And the way to be reborn is through humbling yourself. (If anyone is now wondering why we can't eat an ostrich if it came from the ostrich egg and the ostrich egg decomposed, the answer is because it's an ostrich - it's not about where it came from. The chicken egg in question is a chicken, but it came from an unkosher chicken- which had a hole in its lung, so we don't have the problem of where it came from, because it decomposed and recomposed in the middle.) This is an extremely important concept. It's how Teshuva works, and Hashem, in His love for us, built this into the system. Let's take a look at Rosh Hoshana , when we blow the shofar . Why is the shofar bent? The Gemara in Rosh Hashana says it symbolizes humility. We have to humble ourselves. What does Hashem say when we blow the shofar ? " It reminds Me of Akedat Yitzhak and I view it as if you yourself sacrificed yourself like Yitzhak was ready to sacrifice himself." What does it mean to sacrifice yourself? It means I'm nothing. I annul myself totally. The ultimate annulment is being ready to sacrifice yourself, like Yitzhak Avinu did. But Hashem doesn't want that from us. He doesn't want us to die. The famous Or HaChaim HaKadosh, at the end of Parashat Vayera, says that Yitzhak Avinu wasn't supposed to have children. But when the knife came to his throat, his previous soul left and a new soul came down and he was able to have children, based on the new soul. That's why right then and there, it mentions that Rivka was born. Yitzhak 1.0 didn't have a match because he wasn't going to have children. But Yitzhak 2.0 was ready for Rivka. That's what happens every year on Rosh Hashanah. We are reborn. That's why Teshuva is compared to Techiat Hametim . Just like Yitzhak Avinu's soul left and came back, as a Techiat Hametim of sorts, so too, we have the ability to totally renew ourselves. And with that comes a whole new life. That's why sometimes when things are going wrong, they say, let's change his name. There is a mystical force to changing the name, but the Rambam's understanding is that it's not mystical. You became a new person and therefore all the problems were the old you. We just created a new you and the new you was created through humility. Fascinating. In the words of the Imrei Menachem, ונעשה איש אחר ואינו אותו האיש שחטא כלל: He is a different person. So yes, there was a decree on Reuven, but you're not Reuven anymore. You became a new person, born again and rejuvenated. And that happens with humility הכנעה it's a fascinating concept. On Rosh Hashanah, the ultimate thing we do in the pesukim of Hashem becoming King is that we say Shema Yisrael Hashem Echad, which means Kabalat Ohl Malchut Shamayim. We accept Hashem's Kingdom. Rav Chaim Pilaggi, in his sefer Kaf HaChaim (siman יד letter 38) says something almost beyond belief. He says, we all know that the main point of Keriat Shema is Mesirut Nefesh- bechol nafshecha-with all your life- Rabbi Akiva waited for that chance all his life. That's the main kavanah . You say Keriat Shema, I'm ready to give up my life Al kiddush Hashem and it's considered like it happened. He says that when a person is Moser Nefesh, that fixes every part of his body! Every one of his limbs now become holy because he was ready to give himself up and he's reborn and recreated. And he says that's why Keriat Shema has in it 248 letters- for the 248 limbs. Because literally , you are fixing your 248 limbs with your Keriat Shema ! Wonder of wonders! 18 times, Hashem's name is mentioned, corresponding to the 18 parts of your spinal cord. This is the power of humility- when a person humbles himself, because hat's what Kabalat Ohl Malchut Shamayim is. Accepting the yoke of God. A yoke means the load is put it on your neck and you're going to pull it. Accepting the yoke of God's kingdom- that's Hachnaah . That's humility. It's interesting in the Gemara in Masechet Moed Katan page 16 describes David Hamelech as Neum HaGever Hu Kam Ohl, he was the one that set up the yoke -of teshuva. The Chatam Sofer on tehilim 144:9 says Teshuva is ate just Hametim So David Hamelech , although he might have killed people, he brought back so many people to life by setting up Teshuva. And he's called the man that set up the yoke because teshuva is all about a yoke. It's about humility.

How does Genesis lay the foundation for humanity's covenantal relationship with God? Rabbi Dr. Zvi Grumet joins us to share insights from his groundbreaking book Genesis: From Creation to Covenant. Together, we explore how the Torah portrays the patriarchs—Avraham, Yitzhak, Yaakov, and Yosef—as central figures in this process, with the recurring use of the word 'toldot' weaving a cohesive narrative of covenantal development. Rabbi Dr. Grumet outlines his unique threefold understanding of history in Genesis and explains how it informs the patriarchal narratives. He also shares how he balances critical analysis with reverence for the text, navigating the distinction between peshat and derash. We discuss the foundational Garden of Eden story in light of the covenantal theme, Avraham's evolving challenges from Lekh Lekha to Va'era, and Yitzchak's role as a transitional figure in the covenant. The conversation also delves into Yaakov's personal and relational struggles, the pivotal role Rachel plays in shaping the covenantal legacy, and the reconciliation of Yosef and his brothers as a powerful culmination of Genesis. Through this discussion, Rabbi Dr. Grumet brings new depth to the familiar stories of Genesis, showing how they chart the unfolding of God's covenant with humanity and the enduring lessons they hold for us today. --- • Bio: Rabbi Dr. Zvi Grumet is a master Bible teacher who lectures widely across the English-speaking world. Having earned his rabbinic ordination and Ed.D. at Yeshiva University, Rabbi Grumet dedicated the first eighteen years of his career to teaching Torah and leading educational institutions in the US. Today, he teaches at Yeshivat Eretz Hatzvi, the Pardes Institute, and Hebrew College in Boston. He is also a senior staff member at The Lookstein Center for Jewish Education, where he is editor of Jewish Educational Leadership and generates initiatives to help advance Jewish education on four continents. --- • Get his book here: https://www.amazon.com/Genesis-Creation-Covenant-Zvi-Grumet/dp/1592644775 --- • Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Rod Ilian, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Welcome back to our special Shovavim series on humility. Yesterday we mentioned that the purpose of Galut Mitzrayim was to bring us to humility. The Rambam, in the laws of Teshuva , chapter 2, tells us that the Gemara says one way to do Teshuva for Rosh Hashana is to exile yourself because שגלות מכפרת עון / Galut is an atonement for sins. The Rambam adds a few words: מפני שגורמת לו להכנע ולהיות עניו ושפל רוח: / because it causes one to become humble and low of spirits. So Galut is defined as the humblizer . This is an important concept to remember, especially considering a very fundamental piece of our history. In the Torah, in Bereshit 15,13, Hashem tells Abraham at the Brit Ben Habetarim , You should know, יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ / Your children will be sojourners בְּאֶרֶץ לֹא לָהֶם in a land that isn't theirs. וַעֲבָדוּם And they're going to work them וְעִנּוּ אֹתָם / and they're going to pain them אַרְבַּע מֵאוֹת שָׁנָה: / for 400 years. But we only spent 210 years in Egypt, not 400. So how does it add up? As we may know, Hashem חישב את הקץ / calculated the end. Interestingly, the numerical value of קץ ketz /end is 190. Subtract that from 400, and we are left with 210 years- the amount of years spent in Mitzrayim. How does that work out? We go back to Yizhak Avinu, who was born in Eretz Yisrael. His birth somehow started the count of Galut . Why? Because he was a Sojourner . Just because he lived in Eretz Ysrael that didn't mean he felt like a citizen. He considered himself a temporary resident , as If he was there on a 'travel visa.' He felt like an immigrant , and therefore it counted as Galut , as the pasuk says, says, כִּי גֵר יִהְיֶה זַרְעֲךָ / your children will be sojourners. But if that counted as Galut, why couldn't we have spent all 400 years in Eretz Yisrael like Yitzhak Avinu did, in relative calm? Why did we need the next three stages of the pasuk? Thr next stage, בְּאֶרֶץ לֹא להם -in a land that's not theirs started when the Shevatim came down with Yaakov to Mitzrayim . They were in a land that wasn't theirs. When even that wasn't enough, the third stage started- ועבדם they started to work them And finally , וְעִנּוּ אֹתָם /they pained them ( the word ענו is the same word as ענוה ) They gave them really torturous work, they inflicted them. All of these four stages happened over 400 years. So one explanation is that Hashem didn't say we'd be in Mitzrayim for 400 years, rather, it would be a process, a four stage process that would last 400 years. But again, why couldn't we had have the same level of seeming serenity like Yitzhak's Galut , for the whole 400 years? Rav Yaakov Kaminetsky gives a very powerful answer at the beginning of sefer Shemot. He says, Galut is in the eye of the beholder. If the purpose of Galut is to humble yourself, then it's up to you to become humbled by the situation. Yitzhak Avinu was humbled just by being in Eretz Yisrael. He was a lone man. There was no, so to say, Jewish people . He was a stranger, and he was humbled. That was it. Then, as time went on, Yaakov Avinu's family grew, and Yaakov with his 12 tribes around him was like the Mishkan . There was a certain sense of belonging. They no longer felt like strangers, so they had to go to Mitzrayim. בְּאֶרֶץ לֹא להם - They were in Goshen , and initially that was enough for them to feel Galut. Goshen was a ghetto and they felt they were strangers that didn't belong. Then, as time went on, that was no longer enough. They got too comfortable. They were feeling like citizens . They were born there, their grandparents were born here. So the hard work started וַעֲבָדוּם They had have slave labor camps. And when that was not enough וענו אֹתָם they started getting tortured , because they needed more to be humble. The goal of Galut is humility . What you need to feel humble is up to you. There's a mashal that illustrates this beautifully: A young teenage girl, who misbehaved and was sent to her room. She has her device so after a few hours when she gets hungry, she orders Uber Eats and has them deliver through the window. She's talking to her friends, eating… life is good. Another day goes by, and she's doing okay. Her parents wonder, What happened to Sarah? Where's Sarah? Sarah is still in the room?! She was sent to her room and never came out. So they go knock on her door but she doesn't andwer. She's fine. Next, they turn off the credit card. No problem. She gets her friend to get her some Amazon gift cards and she's fine. Then they turn off the phone. Okay, her friend gives her a sim card, and she's doing fine. Now they off the electricity and the heat. Life gets a little tough in the room so she finally decides to go back to her parents. What's the nimshal ?What do you need in order to become humbled? Everybody needs something else. That's why Galut is in the eye of the beholder.

Parashat Vaera begins with Hashem's response to Moshe Rabbenu, who, in the final pesukim of last week's parashah , expressed his angst over the plight of Beneh Yisrael in Egypt. Hashem had sent him to Pharoah to demand that he allow Beneh Yisrael to leave, but Pharaoh not only refused, but made things much worse – ordering that Beneh Yisrael would now have to find their own straw for bricks, but produce the same number of bricks every day. Moshe cried to Hashem, and Hashem replied: וארא אל אברהם אל יצחק ואל יעקב בקל שד-י, ושמי ה' לא נודעתי להם. Hashem told Moshe that he had appeared to the avot (patriarchs) – Avraham, Yitzhak and Yaakov – with the Name קל שד-י , but not with the Name Havayah (the Name spelled yud , heh , vav and heh ). Most of the commentators explain that Havayah is the Name of Hashem that signifies His mercy and compassion, and this was not shown to the avot . Hashem made promises to each of the avot , assuring them that a great nation would emerge from them, which would reside in the Land of Israel. But none of the avot ever saw this happen; each of them died well before there was an Am Yisrael residing in Eretz Yisrael . Nevertheless, they did not question or challenge Hashem. They lived with firm belief that these promises would eventually be fulfilled. The secret to this faith can be found in a pasuk in last week's parashah , Parashat Shemot. When Hashem first appeared to Moshe in the burning bush, and commanded him to return to Egypt and inform Beneh Yisrael that they would soon be leaving, He told Moshe to convey to them that His Name was אהיה אשר אהיה – "I shall be that which I shall be" (3:14). What is the meaning if this Name – אהיה אשר אהיה ? The word אהיה is in the future tense. It means that whatever is happening now, things will be better in the future. This Name holds the secret of Jewish optimism. Hashem was telling Moshe that even in the darkest periods, the Jewish People must continue holding onto this belief – that things can and will turn around for the better. We have always lived with this spirit of hope and positivity, knowing that no matter what we're going through, Hashem is holding our hand and will get us through it. We don't break or give up. We hold our heads high, and handle whatever life throws our way with the confidence that a brighter future awaits. This is the secret to the faith of the avot . They did not see the fulfillment of Hashem's promises, but they believed with all their hearts that these promises would eventually be fulfilled. I saw this optimism on full display when I visited Israel in the midst of the war, several months after October 7 th . I visited, among other places, the ruins of Be'eri, the site of the Nova festival massacre, and the ward of Tel Hashomer hospital where wounded soldiers are treated – many of whom are missing limbs. Wherever I went, I was amazed by the spirit of the Israeli people, by their hope and optimism. Despite all they had gone through, they were smiling. I spoke with a wounded IDF soldier who had lost a leg and who told me with a big smile that he was so grateful to be alive, and that he wished he could return to battle to continue the fight. This is the meaning of אהיה אשר אהיה – the unwavering belief that no matter how bad things seem now, no matter what we're struggling with, Hashem is with us, and He will get us through this and turn things around for the better. Let us try to cling to this faith, to always believe in the future even when today is challenging, and to trust that Hashem is always holding our hand and helping us at every step along the way.

Kollel Iyun Halacha. Shuirim are held Sun-Thurs at 185 Miller Road Lakewood NJ. For more info email: kih185miller@gmail.com

Today is the song of the donkey. חֲמוֹר אוֹמֵר / The donkey says, לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְיָ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: (דברי הימים א' כט יא) To You Hashem is the greatness, and the power, and the glory, and the victory, and the shining, for everything in the heaven, and the earth is Yours . To You is the kingdom, and, (as the Gemara explains) You are the one that gives the positions to everybody. Why is this the song of the donkey? The Sefer Lekutei Amarim says that the donkey carries heavy loads, more than any other animal, as it says in the pasuk, Yasachar is a hamor. And Rashi in Bereshit 49, 14 tells us that the donkey is bony and he's able to carry the yoke of Torah, like the hamor that's strong, and you could put on him a heavy load. Yisachar, who learns Torah, is compared to the donkey. This donkey that has such strong bones and can carry such a heavy load, testifies, I don't have the strength, I'm not the source of the strength. You are the Source of everything. The lesson here is to learn humility and not think that you're in charge and you're able to do it. Praise the One that gave you your strength. As we mentioned previously, the donkey symbolizes humility , the sefer Hakol Yishavchucha on Perek Shira quotes the Zohar (page 242) that says, why is Yisachar compared to a donkey? Because the Donkey carries a load and doesn't kick at its master like other animals. Other animals start fighting when you put a load on them. But the donkey doesn't fight, and the donkey does not have arrogance. And so too, Yisachar, who toils in Torah, carries the yoke of Torah, doesn't kick at Hashem and like the donkey, doesn't have the arrogance. He is not concerned with his own honor, but rather with the honor of his Master (as per the Zohar). So we see from here the trait of the donkey, and that's why he is the one to say Lecha Hashem HaGedolah. The Zohar says he's different than all other animals in that he carries the yoke and is humble. One might ask that if that's the case, why is he an unkosher animal? Because ,as we mentioned in a previous class, you need to have a balance of humility, and at times, also arrogance. You can't have no opinion. Rav Chaim Kanievsky adds a proof of how the hamor symbolizes a subservient and humble creature. Firstly, the people of Canaan are called Am HaDomeh L'Hamor They're considered slaves; a nation that's compared to donkeys. Why ? Because donkeys naturally serve their master and accept willingly. Furthermore, the Gemara in Avodah Zara 5B says, You have to place yourself like a cow for your yoke. Cows have yokes. And for a donkey to carry a load, which is the load of Hashem. We're supposed to accept His yoke. So the cow has a yoke donkey has a load therefore that's his song. That's all on the theme of being a servant. But the Sefer Lekutei Amarim has a whole different explanation. There is a Gemara in Berachot that says, whoever sees a donkey in a dream should look forward to a salvation. What salvation? Mashiach, because it says He's is going to come on a donkey, and therefore the donkey symbolizes the future coming of Mashiach. As we said, Mashiach rides the donkey. And with that, God's glory will come back. The Yaavetz says, Therefore the donkey's song is הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד etc. because the donkey is going to be the one, so to say, to announce this great message of Mashiach, that Hashem is in charge. Finally, we're not Kabbalists, but our rabbis tell us about the words of this pasuk, הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד . כִּי כֹל has the numerical value of yesod . Then we have הַמַּמְלָכָה These are the seven traits of the seven Ushpizin Avraham is Gedulah , Yitzhak is Gevurah ,Yaakov is Tiferet , Moshe is Nesach , Aharon is Hod , and then we have Ki Kol, which is the numerical value Yesod , is Yosef HaSadik who it says is connected to the Shamayim V'Aretz, And lastly, David Hamelech is Mamlacha , so this is the full gamut of praise, and that's the Song of the Donkey. The song of Mashiach.

Ready for some real-time intelligence? Richard chats with Yitzhak Kesselman about Real-Time Intelligence in Microsoft Fabric. Yitzhak talks about what it means to be real-time - that your company has a data analytics need with an ROI affected by a short amount of time. Perhaps it's a factory making products incorrectly or even issues with response times in a call center. The process involves bringing streaming data sources into the real-time hub and then attaching dashboards to them to see data as it changes. Fabric simplifies this tooling so domain experts can do much of the exploration. Once you have valuable and actionable information coming in, you have the activator options, including messaging via email or Teams, all the way to Power Automate to affect almost anything!LinksReal-Time Intelligence in Microsoft FabricFabric Real-Time HubReal-Time DashboardReal-Time ActivatorPower AutomateRecorded October 29, 2024

In this thought-provoking episode, we delve into the intersection of faith and politics, focusing on the controversial figure of President Donald J. Trump. Join us as we explore the spiritual implications of political allegiance, the role of prophecy, and the importance of discernment in today's divided society. We discuss the challenges Christians face in aligning their beliefs with their political actions and the need for unity under the cross. This episode invites listeners to reflect on their spiritual journey and the broader implications of political choices. Sources – Message for November 10, 2024   https://youtu.be/XBDW8yaNn-8?si=O7iStiTLdYtghNo_   https://www.youtube.com/watch?v=82d8pym-lHA   https://rumble.com/v5m241b-bible-code-torah-says-trump-will-be-elected-2024-president.html   https://www.britannica.com/biography/Cyrus-the-Great   https://people.com/all-about-donald-trump-wives-8605664   http://people.com/celebrity/donald-trump-shelters-jennifer-hudson/   https://www.washingtonpost.com/politics/inside-trumps-palm-beach-castle-and-his-30-year-fight-to-win-over-the-locals/2015/11/14/26c49a58-88b7-11e5-be8b-1ae2e4f50f76_story.html?utm_term=.cbfa7c88c0c1   http://thehill.com/blogs/ballot-box/presidential-races/274624-ex-miss-wisconsin-tears-up-thanking-trump-at-rally   Rabi, Yitzhak.   “Orthodox Child with Rare Ailment is Rescued Aboard Tycoon's Jet.”     Jewish Telegraphic Agency.   20 July 1988.   http://buffalonews.com/2013/11/07/bus-driver-receives-trump-check-headed-for-rachael-ray-show/   https://news.google.com/newspapers?nid=1291&dat=19801225&id=2ggyAAAAIBAJ&sjid=K40DAAAAIBAJ&pg=6833,5204145&hl=en   https://www.youtube.com/watch?v=Bd0cMmBvqWc&t=1s   https://youtu.be/G80iLTctFuY?si=Q7bw03ev3mTgt7Q3   https://www.youtube.com/watch?v=x2_VAuOoXXg&t=48s

Find out about our programmes, journals, and books: www.TheHabura.comWe are an online and global Bet Midrash with international students, striving to know God by embracing the world through the lens of Torah. Web: www.TheHabura.com Instagram: @TheHabura Facebook: The Habura A project of the Senior Rabbi's Office (www.seniorrabbi.com), S&P Sephardi Community of the UK, Montefiore Endowment, and Dangoor Education.#torah #talmud #yeshiva #betmidrash #sephardi #sepharadi #sephardic #sefardi #sefardic #rambam Hosted on Acast. See acast.com/privacy for more information.

Bowtie Productions was founded in 2019 with the goal of creating collaborative theatrical experiences for early-career artists in the GTA. Led by like-minded arts performers and creators from the Toronto theatre community, Bowtie strives to illuminate impactful stories and produce intimate, rarely produced pieces of fan-favourite theatre.  Bowtie hopes to continue providing opportunities for artistic expression, community building and professional growth within the Toronto arts community. HEDWIG AND THE ANGRY INCH (2024) Hedwig and the Angry Inch tells the tale of how a “slip of a girlyboy” from communist East Berlin, Hanschel, becomes the “internationally ignored song stylist” known as Hedwig after a botched sex change operation. The show daringly breaks the fourth wall, as Hedwig directly tells the audience of her past tribulations and heartbreak in the form of an extended monologue paired with rock songs. With a little help from her band and her back-up singer Yitzhak, Hedwig examines her quest for her other half, for love, and ultimately for her identity.  Theatre Passe Muraille Mainspace  September 1-7, 2024 CAST JESSIE JAMES as HEDWIG LUCA MCPHEE as YITZHAK CREW DIRECTED by MEREDITH SHEDDEN MUSIC DIRECTED by ETHAN ROTENBERG PRODUCED by IAN KOWALSKI SET AND PROP DESIGN by QUÝNH DIEP LIGHTING DESIGN by NIALL DURCAN COSTUME DESIGN by IRENE LY SOUND DESIGN by PARKER MERLIHAN WIG DESIGN by BRANDON DARCEL WIG SUPERVISION by HANNAH DULONG PROJECTION DESIGN by ALEX GROZDANIS TECHNICAL DIRECTION by MATT HALLWORTH STAGE MANAGED by TALFRYN QUIRING ASSISTANT STAGE MANAGED by JENNA BROWN Logo Design by Valentina Caballero Graphic Design by Macy Nguyen

Fluent Fiction - Hebrew: Secrets of Mahane Yehuda: Yitzhak's Ancient Discovery Find the full episode transcript, vocabulary words, and more:fluentfiction.org/secrets-of-mahane-yehuda-yitzhaks-ancient-discovery Story Transcript:He: השמש זרחה בשוק מחנה יהודה.En: The sun was shining in the Mahane Yehuda market.He: יצחק הלך בשוק, מחפש ירקות טריים.En: Yitzhak was walking through the market, searching for fresh vegetables.He: הוא נכנס לדוכן קטן עם פירות וירקות.En: He entered a small stand with fruits and vegetables.He: הדוכן היה צבעוני ומלא חיים.En: The stand was colorful and lively.He: לפתע, יצחק ראה דלת קטנה מאחורי הדוכן.En: Suddenly, Yitzhak saw a small door behind the stand.He: הדלת היתה ישנה ומלאת אבק.En: The door was old and dusty.He: יצחק היה סקרן.En: Yitzhak was curious.He: הוא פנה למוכר ושאל: "מה יש מאחורי הדלת?En: He approached the vendor and asked, "What's behind the door?"He: " המוכר הסתכל עליו בחיוך מסתורי ואמר: "דברים ישנים ועתיקים, אבל זה סוד.En: The vendor looked at him with a mysterious smile and said, "Old and ancient things, but it's a secret."He: "יצחק רצה לדעת יותר.En: Yitzhak wanted to know more.He: "אפשר לראות?En: "Can I see?"He: " הוא שאל.En: he asked.He: המוכר הנהן.En: The vendor nodded.He: יצחק פתח את הדלת ונכנס לחדר קטן ואפל.En: Yitzhak opened the door and entered a small, dark room.He: האור היה חלש.En: The light was dim.He: ארגזים ישנים וגלגלים שבורים היו זרוקים בכל מקום.En: Old boxes and broken wheels were scattered everywhere.He: פינת החדר הייתה מכוסה במפה ישנה ומלוכלכת.En: A corner of the room was covered with an old and dirty cloth.He: יצחק הרים את המפה וגילה תיבה קטנה ומוזהבת.En: Yitzhak lifted the cloth and discovered a small golden box.He: הוא פתח את התיבה וראה בפנים אבנים יקרות וכלים מבריקים ומתכתיים.En: He opened the box and saw inside precious stones and shiny, metallic tools.He: בין הכלים היה קלף ישן.En: Among the tools was an old parchment.He: יצחק לקח את הקלף והסתכל בו מקרוב.En: Yitzhak took the parchment and looked at it closely.He: היה כתוב בו: "מי שמוצא את האוצר הזה יקבל ברכה עתיקה.En: It said: "Whoever finds this treasure will receive an ancient blessing.He: שמור עליו טוב.En: Keep it well."He: "יצחק חזר למוכר עם התיבה והקלף.En: Yitzhak returned to the vendor with the box and the parchment.He: "תראה מה מצאתי," הוא אמר בהתלהבות.En: "Look what I found," he said excitedly.He: המוכר חייך ואמר: "האוצר שלך עכשיו.En: The vendor smiled and said, "The treasure is yours now.He: שמור עליו טוב.En: Keep it well."He: "יצחק שמר את התיבה במקום בטוח.En: Yitzhak kept the box in a safe place.He: הוא ידע שמצא משהו מיוחד.En: He knew he had found something special.He: כל יום הוא הלך לדוכן וקנה ירקות ופירות, אבל תמיד חשב על התיבה המוזהבת והקלף העתיק.En: Every day he went to the stand and bought vegetables and fruits, but he always thought about the golden box and the ancient parchment.He: הוא הרגיש בר מזל ומלא שמחה.En: He felt lucky and full of joy.He: הסוד של השוק היה עכשיו אצלו.En: The secret of the market was now his.He: יצחק הבין שהחיים מלאים הפתעות ואוצרות נסתרים, צריך רק לחפש ולמצוא.En: Yitzhak understood that life is full of surprises and hidden treasures, you just need to search and find them.He: הוא שמר את האוצר והשמחה בליבו לתמיד.En: He kept the treasure and the joy in his heart forever. Vocabulary Words:shining: זורחתvendor: מוכרcurious: סקרןmysterious: מסתוריancient: עתיקיםapproached: פנהscattered: זרוקיםdim: חלשprecious: יקרותshiny: מבריקיםmetallic: מתכתייםparchment: קלףdiscovered: גילהjoy: שמחהtreasure: אוצרblessing: ברכהsecret: סודhidden: נסתריםfull: מלאdusty: מלאת אבקcorner: פינתcloth: מפהlively: מלא חייםlifted: הריםclosely: מקרובsafe: בטוחspecial: מיוחדkept: שמרlooked: הסתכלnodded: הנהןBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Fluent Fiction - Hebrew: Discovery at Jaffa Port: The Secret Green City Beneath Find the full episode transcript, vocabulary words, and more:fluentfiction.org/discovery-at-jaffa-port-the-secret-green-city-beneath Story Transcript:He: ליאורה, יצחק ונועם עמדו על המזח בנמל יפו.En: Liora, Yitzhak, and Noam stood on the dock at the Jaffa port.He: השמש התחילה לשקוע, והאור הכתום צבע את הים בכחול עמוק.En: The sun began to set, and the orange light painted the sea a deep blue.He: ליאורה אמרה, "שמעתם על השמועה?En: Liora said, "Have you heard the rumor?He: יש עיר סודית מתחת לנמל.En: There's a secret city under the port."He: "יצחק גיכח, "זה רק סיפור.En: Yitzhak scoffed, "That's just a story.He: אין דבר כזה.En: There's no such thing."He: "נועם חשב לרגע ואחר כך אמר, "מה אם נבדוק?En: Noam thought for a moment and then said, "What if we check it out?"He: "שלושתם ירדו למזח והתחילו לבדוק.En: The three of them descended to the dock and began looking around.He: אחרי חיפוש קצר, ליאורה צעקה, "הנה!En: After a short search, Liora shouted, "Here!He: דלת קטנה מאחורי הערימה הזאת!En: A small door behind this pile!"He: "הם פתחו את הדלת.En: They opened the door.He: גרם מדרגות ירד למעטה.En: A staircase led downwards.He: הם הלכו בזהירות למטה.En: They carefully went down.He: למטה הם מצאו עיר מדהימה.En: At the bottom, they found an amazing city.He: הבתים היו עשויים מאבן בהירה, והכל הואר באור ירוק ונעים.En: The houses were made of light stone, and everything was illuminated with a pleasant green light.He: יצחק התכווץ, "זה מדהים!En: Yitzhak shrank back, "This is incredible!He: איך זה עובד?En: How does it work?"He: "ליאורה הצביעה על מערכות מורכבות על הקירות.En: Liora pointed at the complex systems on the walls.He: "זה טכנולוגיה מתקדמת.En: "It's advanced technology.He: הכל מופעל על ידי אנרגיית שמש ומים.En: Everything is powered by solar and hydro energy."He: "נועם הרים כלי מסוים.En: Noam picked up a certain device.He: "זה מייצר חשמל ממי הים!En: "This generates electricity from the seawater!He: עיר בת קיימא.En: A sustainable city."He: "יצחק לא יכול להאמין.En: Yitzhak couldn't believe it.He: "אז הסיפורים נכונים.En: "So the stories are true.He: יש כאן משהו גדול.En: There's something big here."He: "הם הלכו לעומק העיר.En: They ventured deeper into the city.He: פגשו קבוצת אנשים שעבדו על מכונות מבריקות.En: They met a group of people working on gleaming machines.He: אחת מהן התקרבה ואמרה, "ברוכים הבאים.En: One of them approached and said, "Welcome.He: נשמח להראות לכם.En: We'd be happy to show you around."He: "ליאורה שאלה, "איך אף אחד לא יודע עליכם?En: Liora asked, "How does no one know about you?"He: "האישה חייכה.En: The woman smiled.He: "אנחנו כאן הרבה שנים, עובדים על טכנולוגיות ירוקות.En: "We've been here many years, working on green technologies.He: זה מקום סודי.En: It's a secret place."He: "בוצע סיור מלהיב בעיר, ולמדו על הדרכים השונות לשימוש באנרגיה טבעית.En: They had an exciting tour of the city, learning about the various ways to use natural energy.He: אחרי שעות רבות, עלו למעלה עם הרגשה של סיפוק וידע חדש.En: After many hours, they ascended with a feeling of satisfaction and new knowledge.He: יצחק הביט בנוף העירוני ואמר, "אנחנו חייבים לספר לכולם.En: Yitzhak looked at the urban landscape and said, "We have to tell everyone.He: העולם צריך לדעת על זה.En: The world needs to know about this."He: "נועם הנהן.En: Noam nodded.He: "אבל נזכור לשמור על סודיות המקום כדי שאפשר להמשיך לעבוד עליו בשקט.En: "But we must remember to keep the location secret so that work can continue quietly."He: "ליאורה נפרדה מהעיר במבט אחרון ואמרה, "זה העתיד.En: Liora bid the city a final glance and said, "This is the future."He: "הם חזרו לעולם שמעל עם מחשבות על עתיד ירוק וטוב יותר.En: They returned to the world above with thoughts of a greener and better future.He: ההרפתקה בנמל יפו רק התחילה.En: The adventure at the Jaffa port had just begun. Vocabulary Words:dock: מזחport: נמלrumor: שמועהscoffed: גיכחdescended: ירדוstaircase: גרם מדרגותilluminated: הוארshrunk: התכווץadvanced technology: טכנולוגיה מתקדמתsystems: מערכותpowered: מופעלsolar energy: אנרגיית שמשhydro energy: אנרגיית מיםdevice: כליgenerate: מייצרsustainable: בת קיימאventured: הלכוgleaming: מבריקותurban landscape: נוף עירוניfuture: עתידengaged: עוסקיםnatural energy: אנרגיה טבעיתsatisfaction: סיפוקgreen technologies: טכנולוגיות ירוקותventure: הרפתקהcomplex: מורכבותincredible: מדהיםunbelievable: לא יכול להאמיןseawater: מי היםquietly: בשקטBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

J.J. and Dr. Yitzhak Melamed untangle Spinoza's famed Tractatus Theologico-Politicus and assess the religiosity of its author, a supposed atheist. Our first mini-series!! Welcome to the second episode of our three-parter covering friend of the pod, Benedict "Barukh" Spinoza.Please send any complaints or compliments to podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsYitzhak Y. Melamed is the Charlotte Bloomberg Professor of Philosophy at Johns Hopkins University. He holds an MA in philosophy and the history of science and logic from Tel Aviv University, and a PhD in philosophy from Yale University (2005). He has been awarded the Fulbright, Mellon, and American Academy for Jewish Research Fellowships, as well as the ACLS Burkhardt (2011), NEH (2010), and Humboldt (2011) fellowships for his book on Spinoza and German Idealism. He is the author of Spinoza's Metaphysics: Substance and Thought (Oxford University Press, 2013) which offers a new and systematic interpretation of the core of Spinoza's metaphysics. He edited Spinoza's Theological Political Treatise: A Critical Guide (Cambridge University Press, 2010; coeditor: Michael Rosenthal), and Spinoza and German Idealism (Cambridge University Press, 2012; coeditor: Eckart Förster). 

Fluent Fiction - Hebrew: Bargaining Adventures at Carmel Market: Fresh Finds & Frugal Wins Find the full episode transcript, vocabulary words, and more:fluentfiction.org/bargaining-adventures-at-carmel-market-fresh-finds-frugal-wins Story Transcript:He: בשוק הכרמל בתל אביב, רעש והמולה.En: At the Carmel Market in Tel Aviv, there is noise and bustle.He: דליה, יצחק ומאיה מטיילים בין הדוכנים.En: Dalia, Yitzhak, and Maya are walking between the stalls.He: הם מחפשים ירקות ופירות טריים.En: They are looking for fresh fruits and vegetables.He: דליה רואה עגבניות אדומות ויפות.En: Dalia sees red and beautiful tomatoes.He: היא פונה למוכר ושואלת, "כמה עולות העגבניות?En: She turns to the vendor and asks, "How much are the tomatoes?"He: "המוכר, איש גבוה עם כובע, מחייך ואומר, "עשר שקלים לקילו.En: The vendor, a tall man with a hat, smiles and says, "Ten shekels per kilo."He: "דליה חושבת שזה יקר.En: Dalia thinks this is expensive.He: היא נזכרת שראתה עגבניות יותר זולות בדוכן אחר.En: She recalls seeing cheaper tomatoes at another stall.He: אז היא אומרת, "אולי תקבל שמונה שקלים לקילו?En: So she says, "Maybe you'll take eight shekels per kilo?"He: "המוכר מגרד את הראש.En: The vendor scratches his head.He: ואז הוא מחייך שוב ואומר, "בסדר, בשבילך — שמונה שקלים.En: Then he smiles again and says, "Alright, for you — eight shekels."He: "יצחק עומד ליד דוכן אחר.En: Yitzhak stands next to another stall.He: יש שם אבטיחים גדולים.En: There are large watermelons there.He: הוא שואל, "כמה עולה האבטיח הזה?En: He asks, "How much is this watermelon?"He: "המוכר עונה, "שלושים שקלים לאחד.En: The vendor replies, "Thirty shekels each."He: "יצחק מחייך ואומר, "אם אקח שניים, מה המחיר?En: Yitzhak smiles and says, "If I take two, what will the price be?"He: "המוכר חושב רגע ואומר, "עשרים וחמישה שקלים לאחד.En: The vendor thinks for a moment and says, "Twenty-five shekels each."He: "יצחק מסכים וקונה שני אבטיחים.En: Yitzhak agrees and buys two watermelons.He: מאיה רואה דוכן נוסף עם תותים אדומים ורעננים.En: Maya sees another stall with red and fresh strawberries.He: היא אוהבת תותים.En: She loves strawberries.He: היא שואלת את המוכר, "כמה עולים התותים?En: She asks the vendor, "How much are the strawberries?"He: "המוכר עונה, "חמישה עשר שקלים לסלסלה.En: The vendor replies, "Fifteen shekels per basket."He: "מאיה יודעת שזה מחיר טוב.En: Maya knows this is a good price.He: היא מחליטה לא להתמקח ואומרת, "אקח שתי סלסלות.En: She decides not to haggle and says, "I'll take two baskets."He: "דליה, יצחק ומאיה סיימו את הקניות בשוק.En: Dalia, Yitzhak, and Maya finished their shopping at the market.He: הם מוצאים מקום לשבת ולנוח.En: They find a place to sit and rest.He: דליה, עם חיוך גדול, אומרת, "הצלחנו להתמקח יפה היום.En: Dalia, with a big smile, says, "We managed to haggle well today."He: "יצחק מוסיף, "נכון, וחסכנו כסף.En: Yitzhak adds, "That's right, and we saved money."He: "מאיה מחייכת ואומרת, "ועכשיו אפשר ליהנות מהפירות והירקות הטריים שקנינו.En: Maya smiles and says, "And now we can enjoy the fresh fruits and vegetables we bought."He: "כך, בשוק הכרמל בתל אביב, הם מרוצים מהקניות, ומחייכים אל יום חדש שמתחיל.En: So, at the Carmel Market in Tel Aviv, they are pleased with their shopping and smile at a new day beginning. Vocabulary Words:market: שוקnoise: רעשbustle: המולהvendor: מוכרstalls: דוכניםfresh: טרייםbeautiful: יפותexpensive: יקרcheaper: זולותscratches: מגרדwatermelons: אבטיחיםbasket: סלסלהprice: מחירhaggle: להתמקחsave: חסכנוmoney: כסףenjoy: ליהנותripe: רענניםdecides: מחליטהagree: מסכיםmanage: הצלחנוrest: לנוחfind: מוצאיםsmile: מחייכיםeach: לאחדcheap: זולותturns: פונהmoment: רגעadd: מוסיףred: אדומותBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

This week the Siblings talk about Jason's favorite play of time, when they revisit the film adaptation of Hedwig and the Angry Inch. Let's all pull our wig down from the shelf.Discussed:Jason's playwriting origin!Hedwig's 20-year journey!The Hurt Locker: The Musical!Surrealism!Classical Anti-Villain!Tommy Gnosis is a character!Yitzhak and the terrible, no good life!Contact us at adultsiblingsversus@gmail.comTwitter: @AdultVersusInstagram: @adultsiblingsversusTheme Song: “Sellout” by Zombie Apocalypse NOW!https://antizombierock.bandcamp.com/

Yitzhak Almog, a retired senior police officer from the Israel National Police, discusses his career and the unique challenges faced by law enforcement in Israel. He highlights the importance of understanding counterterrorism and the complex dynamics of the region. The conversation with Yitzhak Almog covered various themes, including the challenges faced by the Israeli National Police, the importance of resilience, and the role of faith in his career. The conversation also touched on the events of October 7th and the impact it had on the police force and the country. Yitzhak shared his personal strategies for staying grounded and mentally healthy in a high-stress job. Overall, the conversation highlighted the dedication and sacrifice of the Israeli police and the need for support and resources to ensure their well-being.TakeawaysLaw enforcement in Israel faces unique challenges due to the country's location in the Middle East and its diverse population.Resilience is crucial for police officers, and it is important to provide support and resources to help them cope with the stresses of their job.Faith can play a significant role in providing strength and guidance in difficult times.The events of October 7th had a profound impact on the Israeli National Police, and the resilience of the officers and the community is commendable.Taking care of one's mental health is essential, and strategies such as seeking professional help, engaging in physical activity, and spending time with loved ones can be beneficial.Building strong relationships and collaboration with other law enforcement agencies can lead to valuable knowledge sharing and support.Support the showCritical Aspects Website IG: @critical_aspectsIG: @pastorvernin: @Dr. Vernon Phillips

“It's what I have to work with.”Adapted from the critically acclaimed Off-Broadway musical, Hedwig and the Angry Inch tells the story of an East German rock star on a journey of self-discovery. Directed by and starring John Cameron Mitchell, the film premiered at the 2001 Sundance Film Festival. Join us – Pete Wright and Andy Nelson – as we continue the 2002 Film Independent Spirit Awards Best Cinematography Nominees series with a conversation about Hedwig and the Angry Inch.With standout performances from Mitchell as well as Michael Pitt and Miriam Shore, Hedwig wrestles with difficult questions around gender that still resonate today. While our opinions differ on certain story elements, both agree the trailblazing musical remains an artful and subversive work.We discuss som musical numbers, the complex journeys of Hedwig, Yitzhak, and ‘antagonist' Tommy Gnosis, as well as supporting roles from Andrea Martin and Stephen Trask. Debates emerge around how the film brings its story to a close through dreamlike imagery. Both come to appreciate Hedwig even more through discussing its timeless message of self-acceptance.With weighty themes balanced with humor and rock, the film leaves much to contemplate. We have a great time talking about it, so check it out then tune in. The Next Reel – when the movie ends, our conversation begins!Film SundriesWatch this on Apple or Amazon, or find other places at JustWatchScript OptionsTheatrical trailerOriginal MaterialLetterboxd Join the conversation with movie lovers from around the world on The Next Reel's Discord channel!Become a Member Today! $5 monthly or $55 annuallyVisit our WATCH PAGE to rent or purchase movies we've talked about on the shows that are part of The Next Reel's family of podcasts. By doing so, you get to watch the movie and help us out in the process as a portion comes back our way. Enjoy!Build your own website (or one for your granny!) with Squarespace. Try it today!Here's where you can find us around the internet:The WebLetterboxdFacebookInstagramThreadsXYouTubeFlickchartPinterestPete AndyWe spend hours every week putting this show together for you, our dear listener, and it would sure mean a lot to us if you considered becoming a member. When you do, you get early access to shows, ad-free episodes, and a TON of bonus content. To those who already support the show, thank you. To those who don't yet: what are you waiting for?Become a Member here: $5 monthly or $55 annuallyWhat are some other ways you can support us and show your love? Glad you asked!You can buy TNR apparel, stickers, mugs and more from our MERCH PAGE.Or buy books, plays, etc. that was the source for movies we've discussed on the show from our ORIGINALS PAGE.Or renew or sign up for a Letterboxd Pro or Patron account with our LETTERBOXD MEMBERSHIP DISCOUNT.Or sign up for AUDIBLE.

FIDF Host Lara Krinsky is joined by Hila Berdichevsky, October 7th Survivor of Nir Yitzhak, Former IDF Combat Medic, and Devoted Mother to tell her story. Donate NOW at FIDF.org for the fastest and most direct way to give IDF Soldiers what they need most. 100% of your contribution will go to meet their emergency humanitarian needs. (Recorded 03/31/2024)

Join us for a captivating episode as we spotlight Rabbi Yitzhak Berdugo's important book, "Understanding Ḥazal," which offers an English translation of Rabbeinu Avraham Ben HaRambam's guide to deciphering the words of our Sages. This meticulously crafted guide, complete with an elegantly typeset Hebrew translation, is enriched with insights from Ḥakhamim throughout the generations. Discover why Rabbi Berdugo believes that now, more than ever, understanding the teachings of our Sages is crucial, particularly in the face of scrutiny from academia, atheists, and other skeptics. Reflecting on his personal journey to Torah observance, Rabbi Berdugo sheds light on the challenges confronting the current generation and how the classical Geonic-Sepharadi tradition can serve as a formidable defense against modern assaults on Judaism. In this enlightening conversation, we uncover the significance of properly grasping Aggadah and its potential role in elevating the next generation of Torah study.  --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

Beginning in August 1946, stateless and visaless Jews, most of them survivors of the Nazi death camps, who sought to immigrate to the Land of Israel were intercepted by the Royal Navy and deported to the nearby island of Cyprus, where they were detained in camps surrounded by barbed wire. Despite occupying a dramatic and fateful position in modern history, this saga has remained largely inaccessible due to the widespread dispersal of the primary sources and the linguistic difficulties presented by them.  To address these problems, Yitzhak Teutsch's book The Cyprus Detention Camps: The Essential Research Guide (Cambridge Scholars, 2019) scrutinizes the scholarly literature, consulting hundreds of primary sources, many of them previously unknown, on three continents, bringing together interviews with scores of eyewitnesses, and translating foreign-language terms into English. The result is a comprehensive, meticulously footnoted guide that uses such tools as maps, a detailed timeline, and biographical entries to make this riveting saga accessible to a broad audience of scholars and general readers. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Beginning in August 1946, stateless and visaless Jews, most of them survivors of the Nazi death camps, who sought to immigrate to the Land of Israel were intercepted by the Royal Navy and deported to the nearby island of Cyprus, where they were detained in camps surrounded by barbed wire. Despite occupying a dramatic and fateful position in modern history, this saga has remained largely inaccessible due to the widespread dispersal of the primary sources and the linguistic difficulties presented by them.  To address these problems, Yitzhak Teutsch's book The Cyprus Detention Camps: The Essential Research Guide (Cambridge Scholars, 2019) scrutinizes the scholarly literature, consulting hundreds of primary sources, many of them previously unknown, on three continents, bringing together interviews with scores of eyewitnesses, and translating foreign-language terms into English. The result is a comprehensive, meticulously footnoted guide that uses such tools as maps, a detailed timeline, and biographical entries to make this riveting saga accessible to a broad audience of scholars and general readers. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Beginning in August 1946, stateless and visaless Jews, most of them survivors of the Nazi death camps, who sought to immigrate to the Land of Israel were intercepted by the Royal Navy and deported to the nearby island of Cyprus, where they were detained in camps surrounded by barbed wire. Despite occupying a dramatic and fateful position in modern history, this saga has remained largely inaccessible due to the widespread dispersal of the primary sources and the linguistic difficulties presented by them.  To address these problems, Yitzhak Teutsch's book The Cyprus Detention Camps: The Essential Research Guide (Cambridge Scholars, 2019) scrutinizes the scholarly literature, consulting hundreds of primary sources, many of them previously unknown, on three continents, bringing together interviews with scores of eyewitnesses, and translating foreign-language terms into English. The result is a comprehensive, meticulously footnoted guide that uses such tools as maps, a detailed timeline, and biographical entries to make this riveting saga accessible to a broad audience of scholars and general readers. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Beginning in August 1946, stateless and visaless Jews, most of them survivors of the Nazi death camps, who sought to immigrate to the Land of Israel were intercepted by the Royal Navy and deported to the nearby island of Cyprus, where they were detained in camps surrounded by barbed wire. Despite occupying a dramatic and fateful position in modern history, this saga has remained largely inaccessible due to the widespread dispersal of the primary sources and the linguistic difficulties presented by them.  To address these problems, Yitzhak Teutsch's book The Cyprus Detention Camps: The Essential Research Guide (Cambridge Scholars, 2019) scrutinizes the scholarly literature, consulting hundreds of primary sources, many of them previously unknown, on three continents, bringing together interviews with scores of eyewitnesses, and translating foreign-language terms into English. The result is a comprehensive, meticulously footnoted guide that uses such tools as maps, a detailed timeline, and biographical entries to make this riveting saga accessible to a broad audience of scholars and general readers. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Beginning in August 1946, stateless and visaless Jews, most of them survivors of the Nazi death camps, who sought to immigrate to the Land of Israel were intercepted by the Royal Navy and deported to the nearby island of Cyprus, where they were detained in camps surrounded by barbed wire. Despite occupying a dramatic and fateful position in modern history, this saga has remained largely inaccessible due to the widespread dispersal of the primary sources and the linguistic difficulties presented by them.  To address these problems, Yitzhak Teutsch's book The Cyprus Detention Camps: The Essential Research Guide (Cambridge Scholars, 2019) scrutinizes the scholarly literature, consulting hundreds of primary sources, many of them previously unknown, on three continents, bringing together interviews with scores of eyewitnesses, and translating foreign-language terms into English. The result is a comprehensive, meticulously footnoted guide that uses such tools as maps, a detailed timeline, and biographical entries to make this riveting saga accessible to a broad audience of scholars and general readers. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

When Yosef revealed himself to his brothers, the pasuk says, ולא יכול יוסף להתאפק - Yosef was no longer able to hold himself back. What else was he waiting for? How long would he have kept hiding his identity if he could have held himself back? Furthermore, the Rishonim ask why Yosef didn't send a message to his father that he was alive during the nine years that he had already been viceroy. Moreover, during their interactions, Yosef gave his brothers numerous hints that he was Yosef. It should have been completely obvious to them. How could they not have recognized him? Rabbi Menashe Reizman listed at least twelve indications that they should have picked up on. Additionally, the Midrash says they were actually searching for Yosef in Mitzrayim . They were great Chachamim . And here he was staring them in the face with so many signs. How could they not have recognized him? Rabbi Reizman explained from the Mefarshim , the brothers were sure that Yosef was the impure one that came from Yaakov. Just like Avraham had Yishmael and Yitzhak had Esav, they thought Yaakov also had a child of similar status. They saw Yosef saying lashon hara about them to their father. It says in Chazal , lashon hara is as bad as the three cardinal sins. They looked into the future and saw Michah and Yarovam ben Nevat coming from him. They truly felt he was deserving of the death penalty. Their ruling was not based on an impulse. They sat down together as a Bet Din and decided this is who he was. They looked at his dreams as his own fantasies of ruling over them. As we know, they completely misjudged him. He was truly righteous and his dreams truly were prophetic. The brothers never actually regretted what they did. The only remorse they had was that they should have been more merciful to him because he was their brother, not because they were wrong. One of the conditions of making teshuva is regret. When someone sins out of desire and he knows he made a mistake, it's easy to regret it. But if someone sins based on what he felt was a very logical and reasonable calculation, that's much harder to regret. Rabbi Reizman explained, Yosef was trying to get his brothers to recognize him because if they recognized him, that would mean they were willing to make teshuva and admit they were wrong. But if with all the signs he was giving them, they would still refuse to recognize him, it would mean they were still sure they were right, making every excuse not to recognize him. If they would have admitted he's a ruler after they had already bowed to him, that would be admitting that his dreams were prophetic and he was truly righteous. When a person knows that with one recognition, his entire philosophy will be disproven, he would rather come up with excuses than recognize. The Rabbi told the story of a principal of a Beit Yaakov who once threw a student out of school for not acting the way she was supposed to. Many years later, this girl made teshuva and built a beautiful bayit ne'eman b'Yisrael . One day she saw her old principal in the street, the one who threw her out of school, and she told her who she was. This principal refused to believe her, saying she must be that girl's sister. The reason she couldn't believe her is because that would have meant she was completely wrong for throwing her out of school. She had taken the risk of taking this beautiful neshama and throwing it into the street, completely giving up on her. It is extremely hard to admit guilt on a calculated decision. With this, everything makes sense. Yosef wanted his brothers to make teshuva by regretting their decision, and that would have happened if they recognized him. He was doing everything in his power to help them recognize him. If he would have just told them he was Yosef, that would not be called teshuva . Similarly, while Hashem is still hidden from us, and we feel bad for our past misdeeds and tell Him that going forward we are going to recognize Him, that's teshuva . But after Hashem reveals Himself to us, when He tells us the words, אני ה ' , it will no longer be possible for us to make teshuva . Yosef tried being harsh with his brothers, he tried being soft with them, but nothing was working. He was no longer able to continue with the hints, because he couldn't be more explicit than he was already, and therefore he just revealed himself. All that time he was willing to delay, even telling his father about him, just so he could give his brothers the opportunity to make teshuva . It was a tragedy that he had to reveal himself, because it meant the brothers didn't make teshuva , which ended up causing the Asara Harugei Malchut . We are currently in a very long galut , in which Hashem still didn't yet reveal Himself to us. He gave us times of hardship, times of blessing, hoping His children will all recognize that He is their Father. We're so close to the Geulah , and Hashem is calling louder than ever. First with COVID, then Lag b'Omer, then the Miami building collapse, and now the Simchat Torah massacre. Each time we can make an excuse of the cause, and not admit that we are guilty, and need teshuva . We could say COVID came from a China laboratory, Lag b'Omer, because they closed the fence and didn't allow the people to leave. The building collapsed, because the structure wasn't sound, and October 7 th , we're still trying to figure out. Before Hashem openly reveals Himself to us, we need to recognize Him on our own, and we do that by fully accepting His will upon us, with no excuses. We have to stop hating people, and not tell everybody else to do it. We have to step up with our own avodah , and stop thinking of ways for everyone else to improve. If everyone will recognize Ani Hashem on their own, before Hashem reveals Himself, then we will attain full teshuva , and enjoy the awesome days of Geulah ahead, b'ezrat Hashem b'karov .

In honour of the Yahrtzeit of our dear father, Yitzhak ben Mordechai. Dedicated by Gavriel and Shirley Hirsch. 13 Teves | Day 25 Two Kings. One City. The all-encompassing battle over our very identity -- Can you spare four minutes a day to gain deeper insight into yourself, your soul, your spiritual make-up, your personal purpose, and how to enjoy a meaningful relationship with G-d? If yes, Let's Talk Tanya. Tanya, the seminal work of Chabad Chasidism, is the personal owner's manual for the Jew who seeks to serve G-d and live a life suffused with holiness, purpose, and joy. Let's Talk Tanya is a daily series that attempts to translate the Tanya into resonant and relevant language Tanya is divided into daily portions. Following this regimen, one concludes the Tanya every year. Let's Talk Tanya, in 4 minutes on average, briefly reviews the day's segment, conveys its basic ideas, and zooms in on one large idea. To watch, listen, or subscribe to Let's Talk Tanya: YouTube: https://www.youtube.com/@LetsTalkTanya Spotify: https://spoti.fi/3uFNrie Apple Podcasts: https://apple.co/3BqG9Tm Google Podcasts: https://bit.ly/3FMnvrs Instagram: https://www.instagram.com/letstalktanya/ Twitter: https://twitter.com/LetsTalkTanya www.letstalktanya.com To donate or for dedication opportunities, please visit letstalktanya.com/donate or reach us at contact@letstalktanya.com Have Tanya questions? Submit questions for possible inclusion in a future Tanya Q&A Segment: letstalktanya@gmail.com __ The full text of the daily Tanya is available at: www.Chabad.org/DailyTanya

When this is over there will be an encyclopedia of heroism because there were thousands of heroic moments..."  In his latest "Search for Meaning" podcast episode, Rabbi Yoshi speaks with Yitzhak Sokoloff, an Israeli political analyst and founder of educational travel company, Keshet. Sokoloff, a resident of Efrat in the Etzion bloc and of Yerucham, re-enlisted in the IDF at age 69 immediately after the October 7 massacre. Yitzhak speaks about the twin goals of destroying Hamas and saving the hostages — and the potential consequences if Israel can't achieve both. Rabbi Yoshi recorded this episode on his most recent trip to Israel, which happened to fall during the short-lived cease-fire. His only chance to speak at length with Yitzhak was on their drive together from Tel Aviv to a military base near the Gaza border, where they learned how soldiers use reconnaissance drones to avoid the loss of civilian life and protect IDF soldiers.

Stay updated: WhatsApp: https://chat.whatsapp.com/LAurH2Lw3y92gF31PhzN42We are an online and global Bet Midrash with international students, striving to know God by embracing the world through the lens of Torah. Web: www.TheHabura.com Instagram: @TheHabura Facebook: The Habura A project of the Senior Rabbi's Office (www.seniorrabbi.com), S&P Sephardi Community of the UK, Montefiore Endowment, and Dangoor Education.#torah #talmud #yeshiva #betmidrash #sephardi #sepharadi #sephardic #sefardi #sefardic #rambam Hosted on Acast. See acast.com/privacy for more information.

Trauma awakens our ancestor Yitzhak to the possibility of a third way. Third way people fight to see humanity, even when our own humanity has been denied, and insist on complexity in a world of simplistic certainties, and fluidity in a time of binaries. Perhaps we, too, can find one another in that spacious place, the place where hope is born.

Our series continues with Yitzhak Meir (“Itche Meiyer”) Levin, the foremost Haredi rabbi to have signed the Declaration of Independence.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.