Podcasts about yobel

Tentang tahun Sabat dan tahun Yobel

Welcome to another inspiring episode of the COS Business Podcast! Today, we are thrilled to have Clay Ross, the co-visionary behind Yobel and the Look Up Gallery, joining us. In this captivating conversation, Clay shares his journey of blending the worlds of art, ethical fashion, and community building in the heart of Colorado Springs.

Als Israel ins verheißene Land kam, sollten sie alle 7 Jahre ein Sabbatjahr abhalten, wo das Land, welches sie bebauten ruhte. Nach 7x7 Jahren, gab es das Yobel- oder Erlassjahr, wo ein genereller Schuldenerlass im Land ausgerufen wurde. In Fortsetzung der Folge zum Jubeljahr vom April 2023, habe ich noch einmal recherchiert und das genaue Jahr für das nächste Erlassjahr, lässt sich schwierig festlegen, da der Auszug des Volkes Israel und somit der Einzug im Land Kanaan sich nicht zweifelsfrei datieren lässt.Es gibt jedoch auch eine prophetische Erfüllung des Jubeljahres durch das Kommen Jesu. Mehr erfahrt ihr in dieser Folge. Schalom!  

Small businesses are the backbone of our economy. Andrew Rogers was joined on 'The Extra' by Aikta Marcoulier, US Small Business Administration Regional Administrator  Along with  Korky Von Kessel, Owner/Managing Partner of iFly in Colorado Spring, a Veteran Owned business and Emily Ross, Owner Yobel Market. Yobel is a fair-trade men's and women's boutique located in Downtown Colorado Springs specializing in ethically produced fashion. Yobel also recently went through a fire that started at Taste of Jerusalem next door.         For info on the Pikes Peak Small Business Development Center call 719-667-3803  For info on the Veterans Business Outreach Center at Mt Carmel call 719-772-7000  For info on SBA's programs and services visit www.sba.gov   

Small businesses are the backbone of our economy. Andrew Rogers was joined on 'The Extra' by Aikta Marcoulier, US Small Business Administration Regional Administrator  Along with  Korky Von Kessel, Owner/Managing Partner of iFly in Colorado Spring, a Veteran Owned business and Emily Ross, Owner Yobel Market. Yobel is a fair-trade men's and women's boutique located in Downtown Colorado Springs specializing in ethically produced fashion. Yobel also recently went through a fire that started at Taste of Jerusalem next door.         For info on the Pikes Peak Small Business Development Center call 719-667-3803  For info on the Veterans Business Outreach Center at Mt Carmel call 719-772-7000  For info on SBA's programs and services visit www.sba.gov   

This week Wes and Todd sit down with Colorado Springs Artist, Clay Ross. Clay discusses growing up in Colorado Springs, his journey as an Artist, being color blind, the “ache” to make art, working in acrylic, his two series, being a cheerleader for his community, True North Art Gallery, mixed media, abstract work, cityscapes, his current exhibition, Colorado Springs pride, light, pricing, selling art, Yobel, and The Look Up Gallery. Check out Clay's work at his website www.clayross.artClay's exhibition “City Series” opens Friday, August 4th at The Look Up Gallery inside Yobel.Yobel and The Lookup Gallery are located at:11 E. Bijou StreetColorado Springs, CO 80903 Follow Clay on social media:Instagram - www.instagram.com/719clay/@719clayFacebook - www.facebook.com/719clay  You can check out The Look Up Gallery at www.thelookupgallery.comFollow The Look Up Gallery on social media:Instagram - www.instagram.com/thelookupgallery/@thelookupgallery Facebook - www.facebook.com/thelookupgallery Check out Clay & Emily's fair trade, ethically sourced boutique, Yobel, via the website www.shopyobel.comFollow Yobel on social media:Instagram – www.instagram.com/shopyobel/@shopyobelFacebook - www.facebook.com/shopyobel

The Torah in Parashat Behar says about gentile servants, “Le'olam Bahem Ta'abodu” – that they are to remain in service forever (Vayikra 25:46). This verse establishes a Torah prohibition forbidding releasing a non-Jewish servant. Whereas Jewish servants are released either after six years of service, or in the Yobel (jubilee year), gentile servants are not released. Non-Jewish servants are commonly referred to in Halachic literature as “Ebed Kena'ani” (“a Canaanite servant”), but in truth, this status applies to all gentile servants. They are referred to as “Canaanites” because Noah placed a curse upon his grandson, Canaan, that his descendants would work as slaves, and thus the title “Kena'ani” is associated with servitude. The Sefer Ha'hinuch, in discussing this Misva, explains the procedure that was followed when a Jew purchased a gentile servant. The servant spends one year working for the master, and after a year has passed, the master asks the servant if he is prepared renounce his former faith and embrace Jewish belief. If the servant refuses, then he is released, as he cannot be allowed to remain among our people. But if the servant agrees, then he begins the process of conversion by undergoing Berit Mila and immersing in a Mikveh for the purpose of becoming an Ebed Kena'ani. He is then obligated in all Misvot which are binding upon women, and it is then forbidden for the master to release him. The Sefer Ha'hinuch explains this prohibition as based on the notion that Am Yisrael was chosen for a special mission, to devote themselves to the service of the Almighty. As such, it is appropriate that they will have servants to help them with their day-to-day tasks, thus freeing their time so they can tend to their spiritual pursuits. Fellow Jews are also assigned this mission, and so the Torah wants Am Yisrael to have servants from other nations. The reason why an Ebed Kena'ani must undergo partial conversion, the Sefer Ha'hinuch writes, is so that he would not exert a negative influence upon the Jews among whom he lives. On this basis, the Sefer Ha'hinuch explains why Halacha permits releasing an Ebed Kena'ani when this is necessary for the sake of fulfilling a Misva. The classic example is a situation where nine men are present for a Minyan, and one wishes to release his servant so that he will become a full-fledged Jew and can thus complete the Minyan. Halacha permits releasing the servant in such a case – even though praying with a Minyan constitutes a Misva De'rabbanan (Misva ordained by the Sages), whereas releasing a servant is forbidden by force of Torah law. The Sefer Ha'hinuch explains that since the purpose of this prohibition is to facilitate our service of G-d, it does not apply in a case where freeing a servant is what is needed to facilitate the fulfillment of a Misva, even a Misva ordained by the Sages. If a Jew cohabited with a gentile maidservant, the product of this union has the status of an Ebed Kena'ani, and all the laws relevant to gentile servants apply to him, as well. If a master treats his servant in a way which clearly indicates his intention to free him, then Bet Din compels the master to release the servant. Examples include having the servant betroth a Jewish woman, having the servant wear Tefillin, or inviting him to conduct the congregational Torah reading. These activities are all done by full-fledged Jewish men, and not by servants, and thus once any of these is done, the master must write a document declaring the servant free. This command applies in all places and in all times. It is binding upon both men and women, though the Sages teach that a woman should not purchase an Ebed Kena'ani, in order to avoid suspicion. One who releases his servant transgresses this command, but is not liable to Malkut, as this prohibition is introduced in the form of a Misvat Aseh (affirmative command). It is important to clarify that when the Sefer Ha'hinuch speaks in this context of Am Yisrael's unique stature, this refers to the special mission to which we have been assigned. The status of “chosen nation” is not just a privilege – it is a great responsibility, the obligation we bear to devote our lives to the service of G-d, and to disseminate the knowledge of awareness of His existence. The Sefer Ha'hinuch here teaches us of the awesome responsibility that each and every one of us carries as a member of Hashem's special nation, that we must use our precious time properly, to fulfill our duty to the very best of our ability.

The Torah in Parashat Behar presents a number of laws relevant to an Ebed Ibri (Jewish servant), including the command, “Lo Yimacheru Mimkeret Abed” – that a servant may not be sold in the manner in which servants were normally sold (25:42). In ancient times, servants whose masters wished to sell them were placed on a tall stone, like a podium, where prospective buyers could see them. The Torah forbids selling a Jewish servant in this manner, which was considered demeaning. The Sefer Ha'hinuch explains that the Torah issued this command because it is improper to treat a fellow Jew disrespectfully – even if he is an Ebed Ibri, who finds himself in this situation because he stole and was unable to pay the victim. We might have assumed that such a person is allowed to be treated disrespectfully, as he is guilty of a crime, and so the Torah commanded preserving the dignity of even an Ebed Ibri. The Sefer Ha'hinuch adds that a wealthy person never knows how long his good fortune will last, and he, too, could find himself at some point in financial straits, and needing to sell himself as a servant. He should therefore be sensitive to the feelings of an Ebed Ibri and treat him with respect. This prohibition applies to both men and women, in times when the laws of Ebed Ibri are binding – meaning, in periods when the laws of Yobel (the jubilee year) are applicable (which is when the majority of the Jewish Nation resides in the Land of Israel in their allotted territories). One who sells a Jewish servant in a demeaning manner is in violation of this command, but is not liable to Malkut, because this prohibition can be violated without an action, by verbally instructing the servant to stand on the podium. In the next verse (Vayikra 25:43), the Torah forbids having one's Jewish servant work “Be'farech” – meaning, perform grueling labor. The Sefer Ha'hinuch writes that one example of this prohibition is “Aboda She'en Lah Kisba” – open-ended work. If a master tells the servant to perform a certain task “until I return,” without giving the servant any indication of when he will be returning, this causes the servant psychological torment, and therefore falls under the prohibition of “Be'farech.” Another example of this prohibition is assigning one's servant a job for no reason, just for the purpose of having him work. Thus, for instance, it would be forbidden to command a servant to prepare a beverage which is not needed, and then discard it. This command applies to both males and females, when the laws of Jewish servants are applicable. One is not liable to Malkut for transgressing this command, as it can be violated verbally, without performing an action. The Sefer Ha'hinuch concludes his discussion of this Misva by noting that although we do not have Jewish servants nowadays, nevertheless, the concept underlying this Misva is no less relevant in our time as it was in the past. When we hire workers or laborers, we must treat them with respect and dignity, with the understanding of the cyclical nature of poverty and wealth. The fact that a person is now wealthy and is able to hire laborers does not mean that this condition will always remain; he might one day find himself needing to perform labor to support himself. Hashem chooses to whom to grant wealth, and He chooses the precise time-frame during which the person will enjoy wealth. A person is not wealthy for even a moment longer than Hashem decided he should be wealthy. The Sefer Ha'hinuch writes that even if a person hides all his money, or purchases vast amounts of real estate, Hashem can take away all his property the moment He decides that this person should no longer have wealth. This awareness should prevent us from arrogance and from disrespecting those with less money than we have.

In discussing various laws relevant to a Jewish servant, the Torah commands, “Lo Ta'abod Bo Abodat Abed” – literally, “Do not work him like a servant” (Vayikra 25:39). This is understood to mean that a master who purchases a fellow Jew as an Ebed (servant) is not permitted to assign the servant demeaning work. The Sefer Ha'hinuch gives the example of a “Balinta” – having one's servant accompany him as he walks outside with a cushion for him to put on the ground if the master grows weary and wishes to rest. Another example is having one's servant carry his towel and other belongings to the bathhouse. These chores are considered beneath the dignity of an Ebed Ibri (Jewish servant), and they are thus forbidden by force of this Biblical command. The Sages in the Talmud remarked that the master's responsibilities toward his servant extend so far that “Kol Ha'koneh Ebed Ibri Ke'koneh Adon Le'asmo” – one who purchases a Jewish servant in effect purchases a master. The Torah demands treating the servant with respect, like an employee, and not like a servant. Even though the master of course can compel the servant to work, he must ensure to show him respect and dignity. The Sefer Ha'hinuch writes that the Torah issued this command in order to draw our attention to the exalted status of our nation. The Torah commands masters to treat their Jewish servants with special respect and dignity to impress upon us that each and every member of our nation is special. This newfound respect for the Jewish Nation, the Sefer Ha'hinuch explains, will, in turn, enhance our respect for the Torah which was given to our people. The Sefer Ha'hinuch adds that the Torah wants the master to realize and reflect upon the fact that the servant was forced into this status due to financial hardships, which could befall anyone, even the master. This awareness will lead the master to repent and to strictly follow G-d's will so he remains worthy of material blessing and will not fall into financial straits. Finally, the Sefer Ha'hinuch writes, this Misva serves to accustom people to act kindly and compassionately, and to distance themselves from cruelty and insensitivity. By molding our characters in this way, we become worthy of the great blessings which Hashem wants to bestow upon us. Elsewhere, in the Book of Debarim (15:16), the Torah says about a servant, “Ki Tob Lo Imach” – that life “with” the master is good. The Sages inferred from this verse that the servant must live “with” the master in the sense that he is given the same comforts and standard of living as the master. He is to be fed the same foods and beverages, and given the same comfortable beds, as the master. This Misva applies to both men and women, but only during periods when the laws of servants apply – meaning, when the laws of Yobel apply (which is when the majority of the Jewish Nation resides in the Land of Israel). One who forces his servant to perform demeaning labor violates this prohibition, but is not liable to Malkut. Since this prohibition is generally transgressed verbally, without an action, by simply commanding the servant, one is not liable to Malkut even if he forces the servant through an action. All Jews have the status of servants of Hashem. As such, the command forbidding disrespecting an Ebed Ibri extends, in a sense, to each and every Jew. We must recognize the value and worth of every fellow Jew, as a servant of the Almighty, and ensure not to disrespect or disparage a fellow Jew in any way.

The Torah in Parashat Behar (Vayikra 25:29) introduces the unique law relevant to the sale of “Bateh Areh Homa” – homes situated in walled cities. After the sale of such a house, the seller has precisely one year to buy it back. If he does not buy it back within a year, then he is not entitled to demand the right to buy it back thereafter. It does not even return to him on Yobel (the jubilee year), when other lands are returned to their original owners. The Sefer Ha'hinuch explains that due to the special importance of the Land of Israel, the Torah wanted to encourage homeowners who sell their properties to buy them back quickly. It therefore imposed a one-year deadline, so that those who find it necessary to sell a home will be incentivized to repurchase it as soon as possible. When the seller buys back the home, he must pay the full price. Normally, such an arrangement would constitute Ribit (forbidden interest on a loan), because the buyer has, in effect, lent the seller the value of the home, and in exchange received the house rent-free during the interim period. Free access to the home during the interim period, in principle, qualifies as Ribit and is forbidden by Torah law. However, the Torah makes an exception in this case, allowing the seller to buy back the home for full price, without deducting the amount he would have charged to rent the home. A “Bet Areh Homa” may be bought back within a year only by the seller; nobody else can purchase the home from the buyer. The seller must buy it with money he earns or receives in exchange for his possessions; he cannot buy it back with borrowed money. The price must be paid in full all at once, and not in installments. If the buyer dies within the first year after the purchase, the seller can buy the home back from the buyer's inheritors. Likewise, if the seller dies, his inheritors may buy the home back from the buyer until a year has passed since the time of the transaction. This Misva applies to both males and females, and only in the Land of Israel. It is binding only in periods when the laws of Yobel apply – meaning, when the majority of the Jewish People live in the Land of Israel, and the tribes are living in their allotted territories.

The Torah in Parashat Behar (Vayikra 25:24) commands, “Ge'ula Titnenu La'aretz” – literally, “You shall grant the land redemption.” This refers to the requirement to return purchased property to its original owner on the Yobel – the “jubilee” observed every fifty years. The buyer must return the land to the original owner free of charge, without receiving any money in return. The reason underlying this command, as the Sefer Ha'hinuch already explained in the context of an earlier Yobel-related Misva, is that it reminds us that G-d created the world and it belongs exclusively to Him. By forcing buyers to return the purchased land to the original owners, the Torah reminds us that G-d exerts ultimate control over the entire earth. This awareness will deter us from stealing or taking other people's possessions unlawfully, as we will recognize that G-d exerts complete control over the earth, and will thus take away whatever we have that does not rightfully belong to us. An important exception to this requirement is the case of “Bet Areh Homa” – a house in walled city. The Torah establishes that if such a house is sold, the buyer is allowed to buy it back within the first year after the sale, and if he does not, then the house remains forever with the buyer, and does not return on Yobel. Unlike other properties, which return to their original owner in Yobel, a house in a walled city which is not bought back within a year of the sale remains in the buyer's possession forever, and does not have to be returned on the Yobel year. The Sefer Ha'hinuch writes that if the buyer sells the house to somebody else within a year of buying it, the original owner nevertheless has a year from the time of the original sale to buy it back. The second transaction does not “restart the clock,” so-to-speak, and the buyer can repurchase the home only until a year has passed from the time he sold it. The Sefer Ha'hinuch explains that the one-year limit is imposed as a penalty, of sorts, upon the seller, to discourage people from selling homes in Eretz Yisrael. Accordingly, even if the buyer then sells the property to somebody else, there is no reason to extend the strict deadline by which the original owner must buy the property back if he so wishes. If, on the day the year ends, the buyer is not present to receive the money from the seller who wishes to repurchase the home, then he may give the money to Bet Din, and then break into the house to take it over. Since the buyer is not in the area, the seller is allowed to buy the house back by force. If the Yobel begins within the first year after the house was sold, the house is not returned, and its status is unaffected by the onset of Yobel. The seller still has an entire year to buy it back, and if he does not, then it remains forever in the buyer's ownership. The law of Bet Areh Homa does not apply in the city of Jerusalem, even though it is a walled city. The city of Jerusalem is considered the property of the entire Jewish Nation, and so it is excluded from the rules of Bet Areh Homa. When it comes to a field that is sold, the seller does not have the right to repurchase it within the first two years after the transaction. After two years have passed, he may purchase it whenever he wishes, and if he does not, then he receives it back on Yobel. The Ramban explains that since a field is a source of Parnasa (livelihood), the Torah allowed the seller to buy it back, even many years later, as he likely depends on the field for his sustenance. A house, however, is not a source of sustenance, and so the Torah did not entitle the seller of a house to buy it back, and did not require that it be returned in Yobel. However, since it is embarrassing to sell a home, the Torah granted the seller the right to buy it back during the first year. Once a year has passed, the seller has presumably settled into his new residence, and so he no longer enjoys the right to buy back the home. This Misva applies to both men and women. It is binding only in the Land of Israel, and only when the laws of Yobel apply – meaning, when the majority of the Jewish Nation lives in the land. The Sefer Ha'hinuch writes that one who does not return land to its original owner on Yobel is deserving of harsh punishment, and is considered as though he denies G-d's creation of the world. Since the law of Yobel is meant to reinforce our belief in G-d's control over the world, failing to observe this law is akin to denying the fundamental tenet of creation.

The Torah commands in Parashat Behar (Vayikra 25:23), “Ve'ha'aretz Lo Timacher Li'tzmitut” – that lands in Eretz Yisrael may not be sold permanently. The precise definition of this command requires some explanation. The law of Yobel establishes that properties which are sold in the Land of Israel return to their original owners in the Yobel – the jubilee year. Thus, it is Halachically impossible to sell a piece of land permanently in Eretz Yisrael, because any land which is sold automatically returns to its owner in Yobel. What, then, is the meaning of this prohibition? The Rambam understood that the Torah here forbids making such a sale despite the fact that the land is not sold permanently. According to the Rambam, the Torah here forbids the very attempt to permanently sell a piece of property. Even though this transaction does not, in fact, result in the permanent sale of the property, as it returns to the original owner in Yobel despite the explicit condition that the sale should be permanent, nevertheless, trying to make a permanent sell violates this prohibition. The Ramban disagrees with the Rambam's understanding, arguing that the Torah would not forbid a sale that is not permanent just because the attempt was made to sell the land permanently. In the Ramban's view, it is inconceivable that the Torah would prohibit the attempt to do something which legally cannot be done. The Ramban therefore explains that the Torah here forbids selling land to somebody who cannot be trusted to return it to the original owner in Yobel – such as a gentile, who does not, quite obviously, abide by the laws of Yobel. This kind of transaction results in the permanent sale of land, and thus, according to the Ramban, this is what the Torah forbids when it commands not to permanently sell land in Eretz Yisrael. Interestingly, if a buyer and seller agreed that the transaction should take effect for a specified period of time, then their agreement is binding, even if this period of time extends beyond Yobel. For example, if they stipulated that the transaction would take effect for sixty years, then the stipulation is binding, and the land returns to the seller only sixty years later, and not during Yobel. Since a particular duration of time was specified, the condition is binding. This is in contrast to a sale regarding which no stipulation was made, or which was made on condition that it should be permanent, which is subject to the laws of Yobel. In either case – if the sale was made without any condition, or if the sale was made on condition that it will be permanent – the land returns to the seller on Yobel. This command is binding upon both men and women, and it applies only in the Land of Israel, and only when the laws of Yobel apply – meaning, when the majority of the Jewish Nation resides in the Land of Israel. If land is sold on the condition that the sale is permanent, then, according to the Rambam, both the buyer and seller violate this prohibition, even though the land returns to the seller during Yobel despite their condition. And if the sale was done through an action, they are both liable to Malkut. According to the Ramban, the buyer and seller in such a case do nothing wrong at all. In his view, one violates this command by selling land in Eretz Yisrael to a gentile, who will not return it during Yobel, as discussed.

The Torah commands in Parashat Behar (Vayikra 25:10), “Ve'kidashtem Et Shenat Ha'hamishim Shana” – “You shall sanctify the fiftieth year.” This is understood as requiring that the fiftieth year – the Yobel (jubilee) – be observed as a sacred year. This observance includes several components. First, agricultural activity is forbidden, and the land's produce is considered ownerless, just like during a Shemita year. Additionally, all indentured servants are released, and all lands return to their original owners. Debts are not remitted during Yobel as they are during Shemita. The Sefer Ha'hinuch writes that it stands to reason that the Sanhedrin would make a formal proclamation at the onset of Yobel declaring the year sacred, as the literal reading of this verse (“Ve'kidashtem Et Shenat Ha'hamishim Shana”) would suggest. Somebody who failed to observe any of these laws during Yobel has violated this affirmative command. The Sefer Ha'hinuch writes that such is violator is liable to severe punishment, and he is considered as though he denies G-d's creation of the world. This concept might be based on the association between the Shemita and Yobel cycles and the story of creation. The seven years of the Shemita cycle, and the seven sets of seven years that comprise the Yobel cycle, correspond to the six days of creation that were followed by Shabbat, and thus one who fails to observe these laws is regarded as though he denies the story of the six days of creation. The Yobel year is not counted toward the next Shemita cycle. Meaning, the 49 th year of the Yobel cycle is a Shemita year, the fiftieth year is Yobel, and the next year begins the first year of the new Shemita cycle. In the next verse (25:11), the Torah introduces a prohibition forbidding agricultural work during Yobel, commanding, “Lo Tizra'u” – “Do not plant.” This applies to both working the land itself, and work involving trees. When it comes to Shemita, the Torah does not directly forbid planting trees, but rather forbids pruning vines (“Lo Tizmor” – 25:4), which enhances the vines. The Sages then deduced that if the Torah forbade on Shemita work which enhances a tree, then certainly planting a tree is forbidden. With regard to Yobel, however, the Torah directly forbids all planting, including planting trees. An additional command that appears in this verse (25:11) is harvesting produce in the usual manner. This refers to “Sefihim” – produce which was planted before Shemita, or that grew on its own during Shemita. Torah law allows harvesting and eating this produce during Yobel, but it forbids harvesting it in the normal manner in which harvesting is done in other years. This verse also issues the corresponding prohibition that applies to trees – “Ve'lo Tibseru Et Nezireha,” forbidding harvesting fruits in the unusual manner during Yobel. The fruits may be collected and eaten, but the harvesting must be done with a “Shinui” – a deviation from the normal manner of harvesting. This Misva applies mainly in the Land of Israel, though the obligation to release servants on Yobel applies even outside the land. The obligation of Yobel applies only when the majority of the Jewish Nation lives in the Land of Israel. The Sefer Ha'hinuch adds that even if the majority of the nation resides in the land, the Torah obligation does not apply unless the tribes are living in their assigned portions of the land. When the Torah obligation of Yobel does not apply in the Land of Israel, the obligation to release servants does not apply outside the land, either.

The Torah commands in Parashat Behar (Vayikra 25:9-10) that a Shofar must be blown on Yom Kippur at the beginning of Yobel – the fiftieth year. The Shofar sound announced the release of all indentured servants, and the return of all purchased lands to their original owners. Servants are released without having to pay any money. The Sefer Ha'hinuch explains that the Torah commanded sounding the Shofar in order to publicize the release of the servants, such that people will realize that everyone is undergoing this process. Releasing a servant was very difficult for a master, especially if the servant had been working with him for a long time and was already familiar with his work, his routine, and so on. Many masters also had forged a close personal connection with their servants. In order to alleviate the difficulty entailed in releasing servants, the Sefer Ha'hinuch writes, the Torah required sounding a Shofar and reminding masters that this hardship is shared by everybody. The Sefer Ha'hinuch references the adage, “Sa'ar Rabim Hasi Nehama” – “public distress is half-consolation.” When somebody in distress knows that many others are in the same condition, it makes the hardship easier to handle. And thus the Torah commanded sounding a Shofar to announce the release of servants, reminding masters that this difficult situation is being faced by people throughout the land, and this awareness will lessen the distress. The servant, too, might feel uneasy about leaving his master, who has cared for him and with whom he has built a close bond, and so he, too, needs the public Shofar sound to be reminded that others are going this uneasy process just as he is. The Sefer Ha'hinuch notes that a number of Halachic differences exist between the sounding of the Shofar on Yobel and the Shofar blowing on Rosh Hashanah. For example, when Rosh Hashanah would fall on Shabbat, the Shofar was blown only in the city's Bet Din. On Yom Kippur of Yobel, by contrast, the Shofar was blown in every city that had a Bet Din, but not necessarily in Bet Din itself. The Gemara teaches that from Rosh Hashanah at the beginning of the Yobel year, until Yom Kippur, the servants were not required to work, but rather ate, drank and rejoiced, celebrating their imminent emancipation. They were then free to return home after the sounding of the Shofar on Yom Kippur. The Misva to sound the Shofar is assigned specifically to Bet Din. It applies in the Land of Israel, in periods when the law of Yobel applied. The Sefer Ha'hinuch's understanding of the reasoning behind this Misva underscores the importance of positive peer pressure. Just as awareness of shared hardship makes the hardship easier to bare, when it comes to Misvot, too, we gain strength from knowing that everyone is sharing the burden. If we are jointly committed to fulfilling the Misvot, it becomes easier for each individual to overcome the challenges and difficulties that are sometimes entailed in Misva performance. Knowing that we are all in this together, that our peers face this struggle just as we do, alleviates the hardship and helps us exert the effort needed to satisfy our obligations, no matter what this involves.

The Torah commands in Parashat Behar (Vayikra 25:24), “Ve'safarta Lecha Sheba Shabetot Shanim” – that we are to count seven series of seven years, meaning, forty-nine years, and then declare the fiftieth year as the Yobel (“jubilee”) year. Every seven years, the Shemita year is observed, and agricultural activity is forbidden during that year. The Torah commands counting seven Shemita cycles, each year for forty-nine years, and then proclaiming the fiftieth year sacred. During the fiftieth year, agricultural work is forbidden as it is during Shemita. In addition, servants are released, and properties are returned to their original owners. This obligation to count the years until Yobel is assigned specifically to the Sanhedrin. The Sefer Ha'hinuch explains that G-d commanded us to observe the Yobel year so we are reminded that ultimately, everything in existence belongs to G-d. Servants are released and sold lands are returned to their original owners to demonstrate that Hashem is the true owner over everything on earth, and He decides who receives what. By counting every year in relation to Yobel, the Sefer Ha'hinuch writes, we become mindful of this fundamental tenet, and this will, in turn, deter us from theft and from coveting our fellow's possessions. Once we realize that everything belongs to Hashem, and He gives each person all that he has, we will recognize the futility of obtaining things in a way which Hashem forbids, because we will understand that Hashem will take away from us anything we were not supposed to take. Additionally, the Sefer Ha'hinuch writes, this Misva reflects a “Sod” (“secret”) relating to the number of years that the world as we know it will exist, before the period of Mashiah and the establishment of a new world order. Tradition teaches that this counting – like the Sefirat Ha'omer counting from Pesach until Shabuot – must be done verbally. This is in contrast to the counting of the Zab and Zaba (people who experienced certain types of bodily emissions that render them impure), who must count seven “clean” days without emissions. This counting requires not a verbal statement of the number of days, but rather simply keeping track of the days. By contrast, the counting of the years until Yobel requires the Sanhedrin to make a verbal pronouncement. The Torah uses the same verb in both these contexts (“Ve'safarta Lecha,” and “Ve'safar”/”Ve'safra”), but nevertheless, our oral tradition teaches that the command in the context of Yobel requires a verbal counting, and the command in the context of the Zab and Zaba does not. The Sefer Ha'hinuch notes that there are other examples of this phenomenon – of a command formulated identically in different contexts, but interpreted differently in each context. For example, the Torah commands us to remember (“Zachor”) Amalek's attack, the Exodus from Egypt, and Miriam's leprosy. However, in the first two contexts, this refers to verbally recalling the event, whereas in the case of Miriam, we need to remember the event in our minds, without verbally mentioning it. These different interpretations have been handed down to us through our oral tradition. The Sefer Ha'hinuch in this context discusses the debate among the Rishonim regarding the Shemita cycle. It is accepted that the year before the destruction of the second Bet Ha'mikdash was a Shemita year, but there is disagreement as to when this calamity occurred. Rashi, as the Sefer Ha'hinuch cites, maintained that the destruction occurred in 3828 (68 C.E.), such that the year 3827 was a Shemita year. According to this view, the Sefer Ha'hinuch writes, it emerges that the year 5017 (1256-7), which was during the Sefer Ha'hinuch's lifetime, was a Shemita year. Rabbenu Hananel, however, was of the opinion that the destruction took place in 3829 (69 C.E.), such that 3828 was a Shemita year, and in the Sefer Ha'hinuch's time, 5018 (1257-8) was a Shemita year. Interestingly, the accepted opinion is that the destruction occurred in 3830 (70 C.E.), such that Shemita was observed in 3829. It is based on this assumption that Shemita years are determined in our time. The Misva to count the years until Yobel, as mentioned, is assigned to the Sanhedrin, and thus it applies only when there is a Sanhedrin. Furthermore, the Misva of Yobel itself applies only when the majority of the Jewish Nation lives in the Land of Israel. The Misva of Yobel applies in the Land of Israel and partially outside the land – as the requirement to release servants applies in all places, and not only in the Land of Israel. The other laws of Yobel apply specifically in Eretz Yisrael.

In this episode, Wes and Todd sit down with Colorado Springs Painter, Jon Francis. Jon talks about his early introduction to art, Floyd Tunson, Colorado Springs vibrant art community, finding his voice, Knox College, teaching, the catalyst that made him start painting again, urban landscapes, process, the importance of quiet moments, photography, power lines, routine, the crossover of teaching and art, setting goals, compulsion to create, Boxcar conversations, pricing, painting Colorado Springs landmarks, gallery representation, commissions, being a storyteller, music, The Look Up Gallery, cars and chrome, and advice to aspiring young Artists.Join us for a fantastic conversation with Jon Francis.  Check out Jon's work at his website www.jonfrancis.artFollow Jon Francis on social media:On Instagram at www.instagram.com/jonnie.2.bad/@jonnie.2.badOn Facebook at www.facebook.com/jonfrancisartCatch Jon's current exhibition, through the month of November, at The Look Up Gallery, inside Yobel, located at 11 E. Bijou Street, Colorado Springs, CO 80903 www.thelookupgallery.comSee Jon's work in person at Kreuser Gallery – www.kreusergallery.com

Filipi 3:21 yang akan mengubah tubuh kita yang hina ini, sehingga serupa dengan tubuh-Nya yang mulia, menurut kuasa-Nya yang dapat menaklukkan segala sesuatu kepada diri-Nya.

Lukas 9:14 Sebab di situ ada kira-kira lima ribu orang laki-laki. Lalu Ia berkata kepada murid-murid-Nya: "Suruhlah mereka duduk berkelompok-kelompok, kira-kira lima puluh orang sekelompok."

Lukas 4:14-15 Dalam kuasa Roh kembalilah Yesus ke Galilea. Lalu tersebarlah kabar tentang Dia di seluruh daerah itu. Sementara itu Ia mengajar di rumah-rumah ibadat di situ dan semua orang memuji Dia.

The Torah commands in Parashat Ki-Tisa (Shemot 32:21) that every seventh year, “Be'harish U'ba'kasir Tishbot” – one must refrain from plowing and harvesting. This verse introduces an affirmative command to observe the Shemita year by refraining from tilling the land. Earlier in the Book of Shemot, in Parashat Mishpatim (23:11), the Torah already introduced the obligation to proclaim one's produce ownerless during the Shemita year; here, it introduces the obligation to refrain from agricultural work during this year. In discussing this Misva, the Sefer Ha'hinuch writes that he has no need to explain the various reasons underlying the law of Shemita, because he had already presented them earlier, in the context of the aforementioned command in Parashat Mishpatim. Interestingly, though, in making mention of that command, the Sefer Ha'hinuch refers to it as having been introduced “in Parashat Im Kesef Talveh Et Ami.” He identifies the Parasha not as Parashat Mishpatim, but rather as the Parasha called “Im Kesef Talveh Et Ami” – a verse that begins one of the sections of Parashat Mishpatim (22:24), in which the Misva of Shemita appears. We know that some communities in earlier generations followed a different system of dividing the Torah into Parashiyot with regard to the weekly reading on Shabbat. It seems that the Sefer Ha'hinuch followed a different custom from that which we observe, one which divided what we call Parashat Mishpatim into two Parashiyot. The second part of Parashat Mishpatim, beginning with the verse “Im Kesef Talveh Et Ami,” was, apparently, read as a separate Parasha, and for this reason the Sefer Ha'hinuch makes reference to “Parashat Im Kesef Talveh Et Ami.” The Torah obligation of Shemita applies only during times when the laws of Yobel (the jubilee year) apply, and only in the Land of Israel. Nowadays, the Misva of Shemita applies Mi'de'rabbanan – by force of Rabbinic enactment. However, even Mi'de'rabbanan, this law applies only in the Land of Israel, and not elsewhere. The Misva of Shemita applies to both men and women, despite the fact that it seemingly falls under the category of “Misvot Aseh She'ha'zman Gerama” – affirmative commands that apply at specific times. As a general rule, women are exempt from such Misvot, and yet, women are included in the affirmative command to observe Shemita, which applies at a specific time – once in seven years. One explanation given is that observing Shemita is required both by force of this affirmative command, and also by force of a Misvat Lo Ta'aseh (prohibition) forbidding agricultural work, which the Torah introduces later. Therefore, since women are included in the prohibition against performing agricultural work during Shemita (as women are, as a rule, included in all Misvot Lo Ta'aseh), they are included also in the affirmative command of Shemita. The Minhat Hinuch offers a different explanation. He posits that the rule exempting women from a “Misvat Aseh She'ha'zman Gerama” applies only to “Misvot She'begufo” – commands binding upon a person himself. In the case of Shemita, the Misva affects the status of the land, requiring that it life fallow. This is not a directly personal obligation, but rather one which flows from the status conferred upon the land during Shemita. Since it does not directly impose a requirement upon a person, it does not fall under the rule exempting women from time-bound affirmative commands.

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Apakah kamu sudah cukup menyayangi lingkunganmu dan kesehatanmu? Di episode ini, Yobel Novian Putra, memiliki visi untuk menciptakan masa depan yang bebas dari polusi plastik. Untuk memiliki kualitas hidup yang baik dan sustainable, kita juga perlu memperhatikan dampak dari keputusan kita saat menggunakan plastik. Kenapa dan bagaimana? Yuk dengarkan episodenya lebih lanjut!Yobel adalah Climate and Clean Energy Campaign Officer untuk Global Alliance for Incinerator Alternatives (GAIA). Tertarik untuk diskusi dan beraksi lebih lanjut dengan Yobel?Instagram: https://www.instagram.com/yobelnovianputra/Gerakan “Break Free From Plastic” juga memiliki podcast yang terinspiradi dari Emmy-awarded documentary, The Story of Plastic.Dengarkan “The Podcast of Plastic” disini: https://open.spotify.com/show/1rFCBiRxW2rCQlvDEDMr9h?si=Nbl3b2l9Qsu1_kF1A5jxDQWebsite: https://www.breakfreefromplastic.org/thestoryofplastic/ See acast.com/privacy for privacy and opt-out information.

The institution of Ama Ibri'a (the Jewish maidservant), which applied when the law of the Yobel (jubilee year) was binding, allows for a father who fell into financial straits to sell his young daughter as a maidservant. The Torah discusses the laws of the Ama Ibri'a in Parashat Mishpatim, where it commands that the master who purchases the girl is not allowed to then sell her to anybody else. In formulating this command, the Torah (Shemot 21:8) writes, “Le'am Nochri Lo Yimshol Le'mochrah” – that the master may not sell the maidservant to “a foreign nation.” At first glance, this means that the master is not permitted to sell the girl to a non-Jew, but may, if he so wishes, sell her to a fellow Jew. In truth, however, this is not the case. Targum Onkelos translates the phrase “Am Nochri” (“foreign nation”) in this verse as “Gebar Oharan” – “another man,” indicating that the master may not sell the maidservant to anyone. The Sefer Ha'hinuch explains that the Torah uses the term “Le'am nochri” in this context because from the perspective of the maidservant, being sold to another Jew would be as difficult and distressing as being sold to a gentile. After all she has already endured – growing up in a poor family, and then being sold as a servant – being sold to somebody else would be devastating, as though being sold to a non-Jewish man. The prohibition applies both to a maidservant and to a male Jewish servant. A master who purchased either a male or female servant is not allowed to sell him or her to somebody else. The Sefer Ha'hinuch explains that this command is intended to teach us “to act with the quality of compassion, which is beloved before Him.” The master is to have compassion on this girl, who was forced by poverty to be sold as a servant, and not sell her a second time. The Sefer Ha'hinuch writes, interestingly enough, that one who transgresses this prohibition and sells his male or female servant is not liable to Malkut. Even though active violations of Biblical prohibitions are normally punishable with Malkut, this prohibition marks an exception. Some explain that since this violation is committed by receiving money, which occurs passively, without actually performing an action, the violator is not liable to Malkut. Others explain that Malkut is not administered because the sale is ineffective. If the master tries to sell the servant, the Torah negates the transaction, and it does not take effect. Therefore, since, in the end, the master did not actually effect any change, as the sale is null and void from the outset, he is not liable to Malkut. The Gemara establishes that although the master may not sell the girl to somebody else, the father may sell his daughter a second time. Meaning, if the girl is released before the completion of her term of service, and she is still a minor (and thus capable of being sold), the father may sell her a second time. However, if the father of a young girl accepted Kiddushin (betrothal money) on her behalf, and she thus became betrothed to a man, she cannot then be sold as a maidservant after being divorced or widowed. Once a girl has been married, she cannot then be sold as an Ama Ibri'a, even after she is divorced or widowed and returns to her father's home. The Gemara discusses the situation of an Ama Ibri'a to whom “Yi'ud” was done – meaning, the owner married her – and she is later widowed or divorced. If she is still a minor at the time she is widowed or divorced, can the father then sell her a second time? On the one hand, as we saw, the father is entitled to sell his daughter as a maidservant multiple times. But on the other hand, in this case, she had been married in the interim, albeit not directly by the father, so perhaps the father then loses the right to sell her. The Gemara states that the Halacha in this situation depends on the debate among the Tanna'im regarding the mechanics of “Yi'ud.” In general, betrothal takes place through the transfer of money to the bride, or, in the case of a minor, to her father. When a master marries his maidservant, seemingly, no money has been transferred, thus giving rise to the question of how the betrothal takes effect. The Tanna'im disagreed as to how to answer this question. According to the majority view, the money paid by the master when he purchased the girl from the father retroactively becomes the Kiddushin money once he betroths the girl. Rabbi Yossi Ben Rabbi Yehuda, however, maintains that the master foregoes on some work owed to him by the maidservant, and it is through the value of this work, which the girl in a sense “receives,” that the betrothal takes effect. The Gemara explains that according to the majority view, it turns out that when “Yi'ud” occurs, the father receives Kiddushin money. Therefore, since a father who receives Kiddushin money for his daughter's betrothal loses his rights to sell her as a maidservant henceforth, the father in this case, too, can no longer sell the girl. According to Rabbi Yossi, however, the father never received Kiddushin money; the girl was betrothed by being relieved of some of her responsibilities to the master. Therefore, if she is then widowed or divorced, the father still has the right to sell her a second time as a maidservant. Many scholars noted that the Rambam appears to issue contradictory rulings in this regard. On the one hand, he follows the majority view, that when “Yi'ud” takes place, the money paid to the father for the purchase becomes the Kiddushin money. However, the Rambam also rules that if the master marries the girl and he then dies or divorces her, the father can sell her a second time – a view which the Gemara ascribes to Rabbi Yossi. The Rambam's comments are very difficult to explain, and the later scholars discuss at length various possibilities to reconcile his comments with the aforementioned discussion in the Gemara.

The Torah commands in Parashat Mishpatim (Shemot 21:8) that if one purchases an “Ama Ibri'a” – a Jewish girl as a maidservant – then once she reaches halachic adulthood, it is a Misva for him to either marry her, or have her marry his son. The betrothal of the maidservant by the master, either for himself or for his son, is called “Yi'ud,” as opposed to “Kiddushin,” the term used in reference to betrothal generally. The Sefer Ha'hinuch explains that G-d commanded the master to marry the maidservant or have her marry his son as a measure of kindness and compassion for the girl. A father would sell his daughter as an “Ama Ibri'a” due to financial straits, and thus this girl faces the prospect of being confined to a life of poverty. Out of compassion for the girl, the Torah commands the master to transform her from a lowly maidservant into his or his son's full-fledged wife, so she can enjoy freedom and dignity. In the Sefer Ha'hinuch's words, the young woman is elevated from the status of a “Shifha” (maid) to that of a “Giberet” – a woman of a prominence. The Torah has compassion on this girl, whose family was forced to sell her as a maidservant, and arranged that she would be lifted from her dire straits and live in comfort and dignity. This command applies only when the laws regarding servants and maidservants are applicable, meaning, only when the laws of Yobel (the jubilee year) pertain. The Sefer Ha'hinuch writes that if the master refuses to marry the maidservant or to have his son marry her, he is not punished, and Bet Din does not coerce him. However, the Sefer Ha'hinuch adds, if the master does perform “Yi'ud,” then he is guaranteed to be blessed with righteous offspring in reward for fulfilling the Misva of “Yi'ud.” Normally, when a man betroths a woman, he must perform “Kiddushin” by giving her money or an object of value. The Tanna'im debate the question of how this requirement is met in the case of “Yi'ud,” where the master or his son marries the maidservant without giving her anything. According to the majority of the view among the Tanna'im, the money paid by the master to the maidservant's father when he first purchased her retroactively becomes the betrothal money when he or his son marries her. Rabbi Yossi Ben Rabbi Yehuda, however, disagrees, and maintains that the betrothal money is given by the master foregoing on work owed to him by the maidservant. Before the marriage, the master foregoes on some work worth at least a “Shava Peruta” (the value of a small coin), the minimum value required for “Kiddushin,” and this constitutes the “Kiddushin” payment. The practical difference between these two views is the question of when precisely the “Yi'ud” must occur. According to the majority opinion, the master can wait until the maidservant has completed all the service owed to him before marrying her or having his son marry her. According to Rabbi Yossi Ben Rabbi Yehuda, however, the betrothal must take place before the girl completes her term of service, when she has at least a “Shava Peruta” of work remaining to perform, as it is through the master's foregoing on this obligation that the betrothal can take effect. The Misva of “Yi'ud” results in certain restrictions on whom one may purchase as an “Ama Ibri'a.” Since there is a Misva for the master to either marry the maidservant or have his son marry her, one cannot purchase as a maidservant a girl who is forbidden for marriage to both him and his son. Thus, for example, a father cannot sell his daughter as an “Ama Ibri'a” to his son, because siblings may not marry one another. One may, however, sell his daughter as an “Ama Ibri'a” to his father, because the father's son – the girl's uncle – is permitted to marry her, as Torah law permits marrying one's niece.

In the beginning of Parashat Mishpatim (starting from Shemot 21:2), the Torah introduces the law of the Ebed Ibri – the indentured Jewish servant. The Sefer Ha'hinuch lists this law as the 42nd Biblical command, explaining that it incorporates several different provisions. First, it mandates releasing the servant after six years of service, or with the onset of the Yobel (jubilee), even if the Yobel occurs before the end of the six-year term. This law also includes the servant's ability to buy his freedom if he comes up with the money to pay the value of the service that he still owes the master. Additionally, if the master dies without any sons, the servant goes free, and is not inherited by the deceased's inheritors. Finally, if the servant wishes to remain after working for six years, the master pierces his ear, and the servant then remains with him until the Yobel. In explaining the underlying basis of this law, the Sefer Ha'hinuch writes that the most valuable of all character traits is kindness and compassion. We, the Jewish Nation, are expected to conduct ourselves according to the highest standards of character, and so the Torah demands that we treat those who are subordinate to us with kindness and compassion. It is by engendering these qualities, the Sefer Ha'hinuch writes, that we become worthy of blessing. For this reason, the Torah commanded that a master who purchases a servant must treat him with mercy and kindness, releasing him from service on the occasions mentioned above. Moreover, the Gemara teaches in Masechet Kiddushin, “One who purchases an Ebed Ibri is like he purchased a master for himself.” The Torah requires the master to care for all the servant's needs and treat him like a full-fledged member of the household, to the extent that the master is, in a sense, actually the servant. In fact, the Gemara states that if there is only one food product available, the master must give that product to his servant, rather than keep it for himself. Whereas in other societies slaves were abused and subjected to cruel treatment, the Torah demands treating one's servant with sensitivity and kindness, like the other members of the household. The Sefer Ha'hinuch writes that this law applies only to males, as women cannot purchase an Ebed Ibri. It applies only in periods when the laws of Yobel apply, and thus one cannot purchase an Ebed Ibri nowadays. The Sefer Ha'hinuch proceeds to make a remarkable statement about one who violates these laws, and refuses to release his Ebed Ibri when required by the Torah. Such a person, the Sefer Ha'hinuch writes, not only violates this command, but also engenders within himself a cruel, heartless character, and even calls his lineage into question. It is the nature of the Jewish nation to act as “Rahamanim Beneh Rahamanim” – “merciful people, children of merciful people,” and thus one who fails to act compassionately in effect testifies about himself that he is not part of the Jewish Nation. A person would be sold as an Ebed Ibri if he stole and was then unable to repay the victim. In such a case, the Bet Din would make an assessment of his value as a servant, and sell him. The money paid by the purchaser would go to the victim. The Gemara establishes that a thief would be sold as an Ebed Ibri only if he was unable to pay the principal, the value that he had stolen. If he had enough money to pay the principal, but did not have enough to pay also the penalty of “Kefel” – double the amount stolen – which the Torah imposes upon a thief, then he would not be sold as an Ebed Ibri. Interestingly, however, the Rambam writes that a thief is sold as an Ebed Ibri only in a situation which requires Kefel. When a person steals from a gentile, or from Hekdesh (the treasury of the Bet Ha'mikdash), although he must obviously repay what he stole, he is not required to pay Kefel. In such situations, the Rambam writes, a thief who is unable to pay the gentile or Hekdesh is not sold as an Ebed Ibri. Rav Isser Zalman Meltzer (1870-1953), in his Eben Ha'azel, explained the logical underlying this rule. He noted that the concept of selling oneself as a servant is unique to theft; no other monetary obligation requires one to sell himself into servitude in order to come up with the money he owes. The law of Ebed Ibri was instituted by the Torah as a penalty to punish a thief. Hence, this law applies only to situations of theft that the Torah deemed severe enough to warrant the penalty of “Kefel,” and not to other situations of theft. As the thief's sale was instituted as a penalty, it is applicable only in circumstances when the penalty of “Kefel” applies. In conclusion, it is worth noting that the institution of “Ebed Ibri” served as a system for rehabilitating criminals. In today's world, criminals are imprisoned together with other criminals, which is effective in temporarily removing them from society, but contributes nothing to the criminals' growth and rehabilitation. The Torah has a thief sold as a servant so he becomes a member of a household, treated with respect and given responsibilities. This has the effect of not only facilitating the victim's repayment, but also rehabilitating the thief, as he learns to be a law-abiding, productive member of society. And thus, once he is released from service, he will not resume his criminal activities, but will rather be responsible and respectful of other people. The Torah believes in a criminal's capacity to change, and it established a system whereby this process of growth and recovery can take place effectively.

Masuknya Manusia-Penyelamat dengan penuh kemenangan ke Yerusalem bukanlah untuk mengambil alih negeri itu. Tuhan masuk ke Yerusalem untuk menyerahkan diri-Nya sendiri kepada kematian yang almuhit, kepada kematian yang ditetapkan oleh Allah. Kematian ini bukan hanya akan mendatangkan Yobel, tetapi juga menghasilkan satu tempat kediaman yang bersih dan murni bagi Allah. --- Support this podcast: https://anchor.fm/e-manna/support

Day 39: In this video, G. Steven Simons talks about how YAH by His spirit anoints the believer to do the work of Jubilee or Yobel in Hebrew. For more info on how Yeshua is our Jubilee check out our recent message entitled, “Yeshua Our Jubilee.”

Join us as we re-visit a few of our favorite episodes from our archive! Natalie and Elisabeth chat with, Gwendolyn Devine, the manager at Yobel a Fair Trade Boutique in Colorado Springs, CO. Gwendolyn sheds a little light on the important role the Fair Trade industry plays in creating fair wage and opportunity for people in developing countries, as well as emphasizing the stunning craftsmanship and heart that go into these treasured pieces.  We also discuss the specifics behind the growing movement of "Slow Fashion" and what it means to dress with intentionality, in a style that truly suites you. She is passionate about taking a stand against "consuming" cheap, disposable "Fast Fashion" that is both harmful to the environment and dehumanizing to the real hands that make it. As a recovering shop-a-holic, Gwendolyn gives some simple, accessible tips for creating (and defining) your own “capsule wardrobe,” thrifting first but still giving yourself grace in the name of intentionality when shopping at major retailers. In this episode: https://goodonyou.eco/what-is-slow-fashion/ (Fair Trade Definition) https://truecostmovie.com/ (The True Cost Documentary) (you can also find it on Netflix) Fair Trade https://therootcollective.com/pages/the-ethical-list (Shopping Guide ) Gwendolyn is loving: Cooking at home (find her new favorite crockpot recipe https://www.thatslowcarb.com/crockpot-sausage-and-peppers/ (here)) and Taylor Swift (she'd wear her band tee forEVER)...while Natalie loves The Beatles and Elisabeth is a John Denver fan for life. ... Check out ourhttps://my.captivate.fm/www.simplicitybeckons.com ( blog!) Connect with us onhttps://www.instagram.com/simplicity.beckons/ ( Instagram) Connect with https://www.instagram.com/elisabeth.cornelius/?hl=en (Elisabeth)  Connect with https://www.instagram.com/simply.nat.kliewer/ (Natalie)  Simplicity.beckons@gmail.com  Original music composed and performed by Chase Cornelius  

Tahun Yobel. Zaman Perjanjian Baru dilambangkan oleh tahun Yobel (Im. 25:8-17). Pada zaman ini Allah akan menerima tawanan-tawanan dosa yang kembali (Yes. 49:8; 2Kor. 6:2) dan mereka yang tertindas di bawah belenggu dosa akan menikmati pembebasan keselamatan Allah dan menempuh tahun Yobel Perjanjian Baru.

Natalie and Elisabeth chat with, Gwendolyn Devine, the manager at Yobel a Fair Trade Boutique in Colorado Springs, CO. Gwendolyn sheds a little light on the important role the Fair Trade industry plays in creating fair wage and opportunity for people in developing countries, as well as emphasizing the stunning craftsmanship and heart that go into these treasured pieces.  We also discuss the specifics behind the growing movement of "Slow Fashion" and what it means to dress with intentionality, in a style that truly suites you. She is passionate about taking a stand against "consuming" cheap, disposable "Fast Fashion" that is both harmful to the environment and dehumanizing to the real hands that make it. As a recovering shop-a-holic, Gwendolyn gives some simple, accessible tips for creating (and defining) your own “capsule wardrobe,” thrifting first but still giving yourself grace in the name of intentionality when shopping at major retailers. In this episode: https://goodonyou.eco/what-is-slow-fashion/ (Fair Trade Definition) https://truecostmovie.com/ (The True Cost Documentary) (you can also find it on Netflix) Fair Trade https://therootcollective.com/pages/the-ethical-list (Shopping Guide ) Gwendolyn is loving: Cooking at home (find her new favorite crockpot recipe https://www.thatslowcarb.com/crockpot-sausage-and-peppers/ (here)) and Taylor Swift (she'd wear her band tee forEVER)...while Natalie loves The Beatles and Elisabeth is a John Denver fan for life. Connect with https://instagram.com/gwendolyn_devine?igshid=wefc0dmrc0ae (Gwendolyn ) Check ourhttps://my.captivate.fm/www.simplicitybeckons.com ( blog!) Connect with us onhttps://www.instagram.com/simplicity.beckons/ ( Instagram) Cover art photo by Brandie Payne Photography Original music composed and performed by Chase Cornelius

Chad Interviews Clay Ross, owner of Yobel — a place where you can find beautiful ethnically-sourced products and artwork.