Podcasts about Yom Kippur

This episode is sponsored by the Podcast “Thirty Six” With Justin Hayet! Listen on Spotify, Apple, or wherever you get your podcast: https://open.spotify.com/show/0zlLptB6swtpqPjkTe8ovV?si=6d00d84bc66448c9 *** We are also sponsored by Masa Israel, check them out at https://Masaisrael.org *** It is feared and revered throughout the world. Its operations have been igniting the imagination of generations. Its capabilities seem endless - from wreaking havoc in a far Iranian nuclear facility, to assassinating a high-profile Hamas agent in his hotel room at the heart of Dubai (all according to foreign publications, of course). It is far reaching, it is bold, it is legendary. It is the Israeli Mossad. Today, for the first time on the Two Nice Jewish Boys Podcast, we are going to talk to a person who was a Mossad agent. Not just an agent - he was one of the top commanders of Cesaria unit, the special ops branch of the Mossad. In another lifetime, Mishka Ben David was a regular guy, like you and me. Born in 1952, his story is Israel's story. He fought in Yom Kippur war and the War of Attrition, he studied literature at the University of Wisconsin - where he served as the delegate of the Zionist Histadrut. He was even working at the Matnas Company, which manages local culture centers in Israeli cities and villages. But all that changed in 1987, when he was recruited to the Mossad. After retiring in 1999, Mishka became a writer, his novels depict thrilling spy stories that might - or might not - be based on true events. We are super excited to have Mishka Ben David on the show today to talk about his amazing life, books and service in the Mossad. (Photo by Daniel Chechik)

Today's daf is sponsored by Earl Norman in honor of his wife Tamara Norman. "To my wife who is the embodiment of eishet chayyil." Today’s daf is also sponsored by Gabrielle and Daniel Altman in honor of the 85th birthday of their father and grandfather, Hon. Herbert Altman.  Stories are told of Rabbi Yosi from Yokrat. Rabbi Yosi son of Rabbi Avin was his student but leaves him to learn with Rav Ashi as he was scared of him after he showed no sympathy for his children. One day when Rabbi Yosi didn't return in time to feed his workers, his son prayed to God to have the fruits ripen early in order to have food for them. When Rabbi Yosi heard what his son did, he got angry at him for bothering God to ripen the fruits early and said that as a result, he will die before his time. His daughter was beautiful and there was a man who was looking at her through the fence saying, "If I can't marry her, at least I can look at her." Rabbi Yosi got upset that she was causing men to be tormented and told her to return to the ground. His donkey was rented out to others and was sent back to him daily with money from the rental but if any amount was missing or added, the donkey would refuse to move. Elazar Ish Birta would give all his money to charity so the charity collectors would avoid him so as not to leave him with no money. One day he was in the market shopping for his daughter's dowry and saw the charity collectors and gave them all the money but one zuz that he used to buy wheat for the wedding. A miracle happened from the small amount of wheat that he bought, but he wouldn't let his family benefit from it as he declared that it was sanctified since it came from a miracle. A number of stories are told where the rabbis pray for rain and yet it doesn't help at first. Only after giving up does the rain come. Rabbi Oshaya blames the house of the Nasi and the people for the fact that the rain doesn't come and gets the Nasi's servants very upset and they try to torture him. However, the people stand up for him. Other stories are told of rabbis who pray for rain and their prayers are not answered but then a chazan comes and due to his merits, the rains come. What deeds did they do that enabled this? Raba's prayers for rain go unanswered and he wonders why Rav Yehuda was able to bring rain so easily and he was not. Rava also was unsuccessful at bringing rain even after the people fasted so he has them fast through the night and from a dream someone has, he realizes the time is ripe for prayer and he prays and the rains come. Rava gave lashes to someone who slept with a non-Jewish woman and the person died from the lashes. This upset Shavor Malka, the Persian ruler and he wanted to punish Rava, but his mother, Ifrah Hermiz, warns him not to start up with the Jews as God answers their prayers. Upon his mother's suggestion, he gives them a test to see if this is in fact the case. Rabbi Hanina ben Dosa asks God to stop the rain so he can get home safely, even though the rest of the world needs the rain. When he arrives at home, he asks God to bring the rain for those who need it and the rains come. Rav Yosef points out how strong his prayers were as they overrode the prayer of the Kohen Gadol on Yom Kippur when he asks that God not heed the prayers of the travelers. Even though Rabbi Hanina ben Dosa brought rain for others, he himself lived in extreme poverty.

Rabbi Yochanan and Ilfa struggled with trying to learn in the Beit Midrash and also make a living. Ilfa chose to leave the Beit Midrash and get a job and Rabbi Yochanan, after overhearing a conversation among angels, decided to stay in the Beit Midrash. When Ilfa returned to the Beit Midrash, Rabbi Yochanan has become the head of the yeshiva and Ilfa wondered if he made the right decision and came up with a test to see. Stories about Nahum ish Gamzu are brought - he would always say, "This too is for the best." The first story is similar to stories from Taanit 20 as it concerns a wall that was about to collapse. What are the different opinions regarding the numbers for what constitutes pestilence for which fasts need to be instituted? Rav Nachman son of Rav Chisda begged Rav Nachman bar Yitzchak to move to live near him but he was not interested. There were some cities plagued by pestilence or fire but a certain neighborhood was spared. They thought it was due to an important rabbi living among them but that was not the case - it was on account of simple people who helped others in the community. In what cases does one need to be concerned that a calamity in a nearby city will possibly reach them as well? Abba the bloodletter would receive greetings from the yeshiva in the heavens daily, Abaye would receive every erev Shabbat, and Rava on erev Yom Kippur. What did Abba the bloodletter do in his life that merited this honor? Abaye was jealous of this. 

Two stories this week about the Alter Rebbe in honor of Yud Tes Kislev. The first is about a Chassid who the Alter Rebbe sends to deliver a large amount of cash and the second about what new idea Chassidus brought to the world, as told by the last Lubavitcher Rebbe. Also available at https://soundcloud.com/barak-hullman/when-the-alter-rebbe-chopped-wood-on-yom-kippur. To become a part of this project please go to https://www.patreon.com/barakhullman. Hear all of the stories at https://hasidicstory.com.

Study Guide Taanit 12 What does "fasting for hours" mean and how does Rav Chisda define this? Is it considered fasting if one does not fast until sunset? Rav Chisda held that it is not a fast and the Gemara brings three sources that raise a difficulty on his opinion. Shmuel says one who accepts upon oneself to fast should accept it beforehand. When? Shmuel says in the mincha prayer and Rav says during the time of mincha  (and it is understood from him that it is possible to even a few days before). Rav Yosef tries to prove from the words of  Megillat Ta'anit that Shmuel is correct but his proof is rejected as there is a debate about the wording of the Megillat Ta'anit. Individual fasts - are the laws severe as in Yom Kippur and Tisha B'av (and public fasts)? On what does it depend? Are there public fasts in Babylonia and what does this exactly mean? Is it possible to postpone an individual's fast to another day if necessary? What is the difference between a fast on a dream and the other fasts? The Mishna explains the severity of the second and third series of public fasts. What is forbidden on these days? What happens if after all the series of fasts (three series - thirteen days of fasting) they did not receive an answer? Why on these fasts is it forbidden to work? They compare, based on a verse in Yoel 1:14 fasts to holidays.

00:00 Are stained glass windows chukas hagoyim? 1:17 If one of the reason of separation of a married couple each month during niddah is to create renewal, can this be applied to chavrusas of kollel? 7:25 How can someone be forgiven for all his sins with Shabbos? Why is Yom Kippur special then? 10:08 How does one counter the simple interpretation of Torah's (seeming) incivility covered over by rabbinic analysis as an argument to Oral Torah? 15:28 How did the chet haegel happen when am yisroel was on such a madrega? 22:39 What kavana should one have during bircas kohanim? 27:27 Why are the kohanim and levi'im part of the mashmados if they're part of mishmaros? 34:33 What is the history behind Jewish Romanian gypsies 35:58 What is the history of Onkelos, and why is his Targum preferred over Targum Yonasan? 46:00 Why are cusim considered like Jews for zimun but not for sukka? What is their history? 55:49 Outside of the chiyuv in meiser, to what extent do we have to always give tzedakah? 58:58 Before Shacharis, what is one allowed to do?—Shower? Exercise? 1:00:56 How do we understand the actions of Yael with respect to sleeping with Sisra? 1:07:26 (Followup) How could Yael even kill Sisra if the army was routed? 1:08:51 What modern Avodah Zara do we have? 1:15:56 What is the misunderstanding of bats laying eggs? 1:20:45 What is the dreidel? 1:21:50 Why does the Torah say ayin tachas ayin if it doesn't literally mean it? 1:24:10 Does one need to honor his parents if those parents don't deserve it? 1:25:26 How was Yaakov avinu allowed to hug/kiss Rochel before marriage? 1:30:08 What does it mean for HaShem to ‘remember' someone? 1:31:20 With kashrus, does the rule around not being able to taste a food apply to lab-generated foods? 1:33:54 What happened to all the avdei kanaanim? 1:36:40 Why is there a machlokes as to whether kedusha left after the chorban? Comments? Feedback? Would you like to sponsor an episode? A series? We'd love to hear from you : podcasts@ohr.edu https://podcasts.ohr.edu/ Visit us @ ohr.edu !   Produced by:

When she was a child, human rights activist and educator Dr. Shula Mola and her family fled Ethiopia for Israel. As they and other members of the Beta Israel Ethiopian Jewish community embarked on this harrowing journey through Sudan, Dr. Mola dreamed of their goal—a return to Jerusalem, and reuniting in community with other Jews at the Beit HaMikdash (holy temple) in Jerusalem. The gap between the dream and the reality of coming to the State of Israel as refugees was massive and often deeply traumatic. Dr. Mola, now a post-doctoral fellow at the Schusterman Center for Israel Studies at Brandeis University focusing on preserving and elevating Ethiopian Jewry in Israel, joins The Vibe of the Tribe for an important episode on a unique community in the Jewish diaspora. Looking back at that time from her current vantage point, she discusses what happened when her community's self-perception and identity encountered the realities of Israeli society, and the ongoing struggle the Beta Israel have faced to be “recognized” as part of the Jewish people by the rabbinical establishment—despite practicing Judaism for thousands of years. Tune in to hear Dr. Mola's riveting personal narrative and illuminating overview of the issues the Beta Israel community faces. As the co-founder of Mothers on Guard, a group of mothers that protests police brutality against youth of Ethiopian origin, Dr. Mola discusses fighting for her community and how the discourse around race in Israel differs from that in America. Dr. Mola also shares how aspects of the Beta Israel community's traditions, like the post-Yom Kippur holiday of Sigd, are finally being officially recognized in Israel and what it means for Beta Israel inclusion. Dr. Mola will also be speaking on Sunday, Nov. 21, at 10 a.m. about the struggle of Ethiopian Jews in Israel for “normality” and the variety of ways to deal with exclusion and racism. Register for the event, hosted by Temple Emunah, CJP and Schusterman Center for Israel Studies: https://www.jewishboston.com/events/i-am-completely-normal-the-struggle-of-ethiopian-israelis To reach out to us, email podcast@jewishboston.com. Produced by Miriam Anzovin and edited by Miriam Anzovin and Jesse Ulrich, with music by Ryan J. Sullivan.

Have you maintained a faithful, straight walk in Torah? Or, have you gotten “off the path” a little or a lot? Do you sense a call to return to the path, to Yahweh?As Rabbi Steve Berkson finishes this teaching series, he begins his text in Joel 2:12 where we see Elohim giving His people instruction for how to return to Him. As Rabbi Berkson points out, Yahweh expects those who are returning to Him to be serious about repairing the breach in the relationship.• What is tearing your garments? Why does Elohim want a tearing of the heart instead?• What does Elohim do to get your attention so that you return to the path?In Jeremiah 32:37-42, Yahweh says that as much as He brought evil to His people for their turning away from Him, so He will just as much bring good to those who return.• When Elohim says, “I shall give them one heart…”, is He just going to hand out new hearts to everybody?• Ephesians chapter 2 talks to us about the opportunity given to us to become what?Moving to Isaiah 1:16-20, Rabbi Berkson points out that with a holistic understanding of scripture, it's not possible to get the message that Elohim just gives us everything. He also points out that the scriptures can also be used by many to make conclusions for erroneous agendas.• What is a ‘holistic' approach to the Scriptures?• How could someone prove from Scripture that their chicken was the Messiah?• What is evil? How does Yahweh define evil?• When Elohim says, “Come let us reason together…” (Isaiah 1:18), does that mean Yahweh wants your input?Going forward to Isaiah chapter 58, Rabbi Steve clarifies the understanding that to truly be in covenant with our Creator, there are two things that have to work together.• Is this chapter only referring to Yom Kippur?• Doesn't Elohim always responding to fasting and afflicting ourselves?• What are the two things it takes to please Elohim?• How does Rabbi Berkson interpret ‘speaking your own words'?Verse-by-verse and step-by-step Rabbi Steve Berkson takes us on the journey of discovery as we learn how to covenant with our Creator and Father, which, from time to time requires us to turn around and return (Shuva) to His Word so that we can have a sure entrance into His Kingdom.Don't miss out on new teachings every week. Please click on the "LIKE" button if this podcast has been a blessing to you.For more information about MTOI (Messianic Torah Observant Israel), visit our website, https://mtoi.org.Join us on Social media!  Like us on Facebook: https://www.facebook.com/mtoiworldwideFollow us on Instagram: https://www.instagram.com/mtoiworldwide/Follow us on Twitter: https://twitter.com/mtoiworldwideWe are located in Cleveland TN. If you would like to know more about us, we would love to hear from you! Feel free to visit us on our website, https://mtoi.org, email us at admin@mtoi.org or call us at 423-250-3020. Join us for Shabbat Services & Torah Study LIVE Streamed on our Main YouTube Channel every Saturday at 1:15 pm (EST) and every Tuesday for Torah Study Live Stream at 6:30 pm (EST).

Study Guide Rosh Hashanah 34 Today’s daf is sponsored by Rochelle Cheifetz in loving memory of her father Shragai Cohen, Shraga Feivel ben Avraham Ben-Zion Halevi, on the occasion of his 19th yartzeit. “He would be both bemused and proud that his daughter is learning daf. You are terribly missed,” and also on the occasion of her maternal grandparents, Rav Moshe Mashbaum, Rav Moshe ben Rabbi Yehuda Leib, whose yartzeit is on the 4th of Kislev, and Tzippora Mashbaum, Chaya Tzipora bat Rabbi Yaakov Moshe, whose yartzeit is on the 23rd of Kislev. According to one opinion, the verses of blowing the shofar on Yom Kippur of the Jubilee year teach us about why we blow a tekia before and after a tru'a. According to another opinion, it is derived from the verses about the trumpets in Bamidbar. Why does each one not hold by the other? From where is it derived that we blow three sets of tekia/tru'a/tekia blasts? Is it all from the Torah or are one or two of them rabbinic? The basis for our custom today of blow 30 blasts with different combinations of tekia/tru'a/shevarim/tekia is brought in the name of Rabbi Avahu as something he instituted in his community to consider all sorts of possibilities of what a tru'a is meant to be. Do the blasts need to be heard one after the other or can there be a break between them? Can one hear them all at the exact same time (meaning from 9 different people blowing simultaneously)? Does one have to hear them all from the same person? Are the shofar blasts and the blessings (malchuyot, zichronot and shofarot) all necessary - can one fill some without the others? Is there a difference in this issue between fast days and Rosh Hashanah? Does shofar have to be sounded with each of the blessings or can they be sounded separately? Is it the same for the community and for an individual? The Gemara establishes that hearing the shofar is more important than saying the blessings. There is a debate in the Mishna between Rabban Gamliel and the rabbis regarding individual prayer - is it necessary or can the chazan pray on behalf of the community? Each questions the others' opinion - if it is not necessary, then why do individuals pray and if it is not, why does the chazan repeat the amida prayer? Some held that the rabbis agreed in the end with Rabban Gamliel that individuals do not need to pray if the chazan prays for them. But others disagree.

Study Guide Rosh Hashanah 30 Today’s daf is sponsored by Laura Shechter in loving memory of Cili Tzivia bat Moshe in honor of her 1st yahrtzeit. “She may have been my husband's grandmother in blood, but I loved her like my own. I know she would be proud of my continued learning of the daf, since she herself had the legacy of her grandmother teaching Torah weekly in her village in Czechia. I love you and miss you, Savta, and hope to honor your memory always.”  In what places can shofar be blown on Shabbat once the Temple is destroyed? The rabbis who disagree with Rabbi Elazar hold that either in Yavne or any place where there is a beit din. Rav Huna says it must be done with the beit din. This means in front of the beit din. Rava raises a question from the Mishna but it is answered. Others hold that Rav Huna was referring to the shofar blown on Yom Kippur in the jubilee year and “with beit din” meant the time that the beit din met. Rava raises a question on this as well from a braita, but the question is answered. Rav Sheshet raises a difficulty as well and it is resolved. Some other things that Rabban Yochanan ben Zakkai instituted after the destruction were that the lulav would be taken all seven days and that the day that the new crop of wheat would be forbidden for the entire day of the 16th of Nissan (the day that in the Temple the Omer sacrifice was brought). The lulav was as a remembrance that in the time of the Temple, the lulav was taken all seven days. Why was the new crop not permitted midday of the 16th of Nissan as was done in the time of the Temple for those living farther away who would not be able to know exactly when the sacrifice was brought? The concern is that if the Temple would be rebuilt on the 15th toward the end of the day or the night of the 16th, there will not be enough time to do prepare the Omer sacrifice by midday. They originally accepted the testimony of witnesses on the thirtieth day of Elul all day in the Temple to determine that it was Rosh Hashanah. But once witnesses came after mincha and the Levites said the wrong song as they hadn’t known it was Rosh Hashanah. As a result, they would no longer allow witnesses after mincha. When the Temple was destroyed Rabban Yochanan ben Zakkai returned it to the original way and accepted witnesses all day. What had the Levites messed up – had they not said any song or had they said the wrong song – the song of the weekday? There is a debate between the Babylonians and Rabbi Zeira and attempts are brought to prove Rabbi Zeira’s side that they said the wrong song.

Study Guide Rosh Hashanah 26 Pictures Today’s daf is sponsored by Becki Goldstein to celebrate her granddaughter Sarai’s eight birthday and the anniversary of her parents Kobi and Rotem. “Born at week 25 at 890 grams Parshat Chaye Sara, rabbanim suggested to name her Sarai, a stronger name than Sara. So began weeks of tfilot across the globe for a refua shlaima while Sarai tested our emunah and won our hearts. I know that her guardian angel has always been Sara Imenu”. Mazal tov!  This week's learning is sponsored by Terri Krivosha for a refuah shleima for Elisheva bat Ora.  If someone was witness to an event, can he be a judge in that case? It appears from the Mishna that one can. But how does this fit in with the opinion of Rabbi Akiva who holds that one cannot? Perhaps there is a distinction between murder cases (which is where Rabbi Akiva stated his opinion) and the sanctification of the new moon. Tana Kama holds that a horn of a cow cannot be used as a shofar but all other animals’ horns can be used. He says it is because a horn of a cow is called a keren and not a shofar Rabbi Yossi disagrees, based on the verse "When the keren of the ram will sound" where shofar is also called a keren. His proof seems strong - if so, how would the sages respond to his claim? The gemara brings a possible explanation. Ulla and Abaye each bring an additional reason to explain the opinion of the Tana Kama, beyond what is already written in the Mishna. Ulla explains it is because of the sin of the golden calf, we do not want to use a shofar from the cow family so as not to have the “prosecutor become the advocate.” The Gemara brings a series of difficulties on Ulla and answers them. Why did Abaye and Ulla bring an explanation to the sages when their reason was already mentioned in the Gemara? Where does the Gemara explain to us that when it is written in the word hayovel, from the verse mentioned in the Mishna, it means ‘a ram.’ From there, they digress from the subject and talk about many words that they did not know what they meant and they explained from where they learned the definition. The Mishnah brings two different opinions regarding the type of shofar (from an ibex and straight or from a ram and bent) that should be used for Rosh Hashana, Yom Kippur of the Jubilee year and for fast days. In the Temple on those days they also blew from trumpets. What was more central – shofar or trumpets? Levy brings an opinion that is slightly different from the two opinions in the Mishnah.

Today's daf is sponsored by Betsy Mehlman in memory of her beloved uncle Carl Feldman, Akiva ben Efraim vSarah, who passed away at the age of 93 last week. "A kind and loving person, Carl was dedicated to his family and the community. Always ready with a smile, he exemplified caring and compassion. May his memory be blessed." There were a number of cases where the witnesses said something which didn’t seem to be accurate, such as the moon was in the east in the morning and the west in the evening or the new moon was seen on the night of the thirtieth but not the thirty-first. In each case, there was a rabbi who claimed they were false witnesses but Rabban Gamliel ruled that they were valid. In the second case, Rabbi Yehoshua took sides with Rabbi Dosa ben Horkanus against Rabban Gamliel. Rabban Gamliel sent him to appear before him on the day that according to Rabbi Yehoshua would fall on Yom Kippur with his staff and money, in order to make a point that Rabban Gamliel’s decision was binding on all. Rabbi Akiva offers Rabbi Yehoshua advice to listen to Rabban Gamliel as what’s done is done and Rosh Chodesh was determined by the court, whether or not it is accurate. Rabbi Dosa advises him to listen, explaining the importance of listening to the judges of the time. Rabbi Yehoshua appears as requested and is praised by Rabban Gamliel praises him. The Gemara explains why Rabban Gamliel accepted the witnesses’ testimony when the others would not. Other stories are told where there was confusion about whether or not the new moon was seen. A slightly different version of the end of the story with Rabban Gamliel and Rabbi Yehoshua appears in a braita that is brought. Another braita tells a slightly different version of the proof used by Rabbi Dosa to convince Rabbi Yehoshua to come before Rabban Gamliel as requested. The proof is from a verse comparing Moshe and Aharon to Shmuel, and another one comparing Shmuel to Gidon, Shimshon and Yiftach. Even though they were all not as great as Moshe, they are still compared to him as they were the leaders of their generation. The third chapter begins with a case where the witnesses came on day 30, but they didn’t manage to say “mekudash” before the day ended. In this case, Rosh Chodesh is on the next day. If only the judges in the court saw the new moon or only three of the judges saw, two of the judges testify before the others, at least before three others. The Gemara explains that the Mishna is teaching us that even if one began dealing with the witnesses during the day, one cannot finish at night (unlike monetary law that can be). We also learn from the Mishna that in this issue, we cannot accept one judge who is an expert in place of three. From where are these laws derived in the Torah?

Teshuva in Yom Kippur by Rabbi Daniel Kalish

The Power of Teshuva in Yom Kippur by Rabbi Daniel Kalish

Teshuva- Be Real in Yom Kippur by Rabbi Daniel Kalish

Teshuva, Bagadnu- Be Real in Yom Kippur by Rabbi Daniel Kalish

Change What You Can in Yom Kippur by Rabbi Daniel Kalish

Where do we go from Yom Kippur? Rabbi Cosgrove reminds us that resetting our moral compass is not a “one-and-done” task, but a lifelong challenge that we meet by a day-after-day commitment toward becoming our aspirational selves.

Selichos- Take a Small Step in Yom Kippur by Rabbi Daniel Kalish

Special days- Take a Small Step in Yom Kippur by Rabbi Daniel Kalish

Rabbi Baron- Yom Kipper in Yom Kippur by Rabbi Daniel Kalish

Bagadnu-A Loyal Eved Hashem in Yom Kippur by Rabbi Daniel Kalish

Erev Yom Kippur and Sukkos in Yom Kippur by Rabbi Daniel Kalish

R Kalish-Aseres Ymei Teshuva Sameach B'chelko in Yom Kippur by Rabbi Daniel Kalish

Erev Yom Kippur- We can change!! in Yom Kippur by Rabbi Daniel Kalish

R Kalish Slichos in Yom Kippur by Rabbi Daniel Kalish

Yom Kippur- You Can Change! in Yom Kippur by Rabbi Daniel Kalish

Yom Kippur in Yom Kippur by Rabbi Daniel Kalish

Yom Kippur (2) in Yom Kippur by Rabbi Daniel Kalish

Study Guide Rosh Hashanah 21 Whether or not one needs to keep two days of chag depends on whether or not messengers could reach there both in Nissan and in Tishrei. If in Tishrei there was not enough time to come, but in Nissan there was (due to many days in Tishrei where one cannot travel), even in Nissan one needs to keep two days of Pesach. Several stories/practices are told regarding Yom Kippur - what happens if they find out after Yom Kippur that they fasted on the wrong day? Rava would holds two days of fasting just to make sure, however, this was not the prevalent custom. On a year when the winter season will end by (or on) the 16th of Nissan, a leap year must be declared. How do those living on the sea determine when the holidays will be? Witnesses can desecrate Shabbat to testify about the new moon only on Nissan and Tishrei because of the holidays, so as not to delay the messengers. Messengers, however, cannot desecrate the Shabbat. From where is all this derived? In the time of the Temple, they could desecrate Shabbat every month because of the sacrifices for Rosh Chodesh. This was changed by Rabban Yochanan ben Zakai after the destruction. Witnesses can come on Shabbat even if the new moon was seen clearly. although some disagree and only permit them to come if it was not so clear.  

Study Guide Rosh Hashanah 21 Whether or not one needs to keep two days of chag depends on whether or not messengers could reach there both in Nissan and in Tishrei. If in Tishrei there was not enough time to come, but in Nissan there was (due to many days in Tishrei where one cannot travel), even in Nissan one needs to keep two days of Pesach. Several stories/practices are told regarding Yom Kippur - what happens if they find out after Yom Kippur that they fasted on the wrong day? Rava would holds two days of fasting just to make sure, however, this was not the prevalent custom. On a year when the winter season will end by (or on) the 16th of Nissan, a leap year must be declared. How do those living on the sea determine when the holidays will be? Witnesses can desecrate Shabbat to testify about the new moon only on Nissan and Tishrei because of the holidays, so as not to delay the messengers. Messengers, however, cannot desecrate the Shabbat. From where is all this derived? In the time of the Temple, they could desecrate Shabbat every month because of the sacrifices for Rosh Chodesh. This was changed by Rabban Yochanan ben Zakai after the destruction. Witnesses can come on Shabbat even if the new moon was seen clearly. although some disagree and only permit them to come if it was not so clear.  

Join Haymarket and Jewish Currents for a discussion about what the Jewish left learned from Occupy Wall Street. This fall, the tenth anniversary of Occupy Wall Street also marks a decade since what came to be known as “Occupy Judaism,” a loose series of ritual protests that emerged at Zuccotti Park and at other Occupy encampments around the country. The most visible of these took the form of a Kol Nidre, the evening service that marks the beginning of Yom Kippur, which fell on October 7th in 2011, a few weeks into Occupy Wall Street's short history. As the holiday approached, a group of Jewish participants in the nascent movement, led by organizer Daniel Sieradski, began planning a service to be held in a plaza across the street from Zuccotti Park. The event that is remembered as Occupy Yom Kippur drew hundreds of people and attracted considerable press attention, registering a new current in American Jewish life. Occupy Yom Kippur, and the broader activities of Occupy Judaism, turned out to presage a much larger wave of left Jewish movement-building. Though most Jewish organizers at Occupy were not involved in Occupy Judaism, or in Jewish organizing more generally, many of the founders of organizations like IfNotNow first came together in Zuccotti Park; the movement's energy also revitalized already-existing groups like Jews for Racial and Economic Justice (JFREJ). Ten years ago, identity-based organizing occurred only on Occupy's fringes, and anti-racist and anti-imperialist organizing, including around the occupation of Palestine, was pushed outside the movement's frame altogether. But in the years since, Occupy's limitations have impelled a generation of organizers to try to rectify its omissions, galvanizing anti-racist organizing in the US and a new wave of Palestine solidarity activism. Following a Jewish Currents oral history on the same topic, this event will explore how the contemporary Jewish left was changed—perhaps, formed—by Occupy Wall Street ten years ago. Speakers: Daniel Sieradksi is a web developer and digital strategist as well as an advocacy journalist, digital organizer, and movement-builder. He has worked with a variety of organizations, including Repair the World, JTA News, JDub Records, the JCC in Manhattan, the Educational Alliance, Jewish Funds for Justice, and the New Israel Fund. Sieradski is the former publisher of the pioneering weblog Jewschool.com and the founder of Occupy Judaism. Tamara Shapiro (Tammy) is the Program Director for the NYC Network of Worker Cooperatives. Previously she was one of the lead coordinators of Occupy Sandy, a citizen-led relief effort, as well as Rockaway Wildfire and Worker Owned Rockaway Cooperatives, a worker-owned coop incubation project with residents hit by the hurricane. She also served as a lead strategist and facilitator of the InterOccupy network, created and implemented a networked hub structure for The People's Climate March, and worked at The Murphy Institute for Labor Studies. Prior to these roles, she was the first Director of J Street U, and one of the founders of IfNotNow. Audrey Sasson is the Executive Director of Jews for Racial & Economic Justice, and the organization's first Mizrahi leader to serve in the position. She has 25 years of broad movement experience as a social worker, organizer, coalition-builder, and campaign director, on issues ranging from immigrant worker struggles and tenant rights to sustainable economies and racial justice. Arielle Angel is the editor-in-chief of Jewish Currents. This event is sponsored by Haymarket Books and Jewish Currents. Watch the live event recording: https://youtu.be/le12N2Q06t0 Buy books from Haymarket: www.haymarketbooks.org Follow us on Soundcloud: soundcloud.com/haymarketbooks

Today’s daf is sponsored by Stacey Goodstein Ashtamker in memory of her beloved mother Arlene Goodstein whose 6th yahrzeit is today. "My mother was a very special woman who loved to learn and who was especially committed to Judaism and built a strong Jewish home. She would be amazed that I began this daf yomi journey and that I have been studying the daf every day for close to 2 years. She is especially missed today, as tomorrow her oldest granddaughter Chana will marry Iddo in the holy city of Jerusalem. We are sure she is with us at this moment and will be dancing with us tomorrow night." There are four times a year the world is judged – on Pesach for grain, on Shavuot for fruits, on Rosh Hashanah people appear before God like the benei maron (sheep) and on Sukkot for water. How exactly are we judged for grain on Pesach?  Does this relate to the wheat that is already growing or for the new crop that will be planted later in the year? In the end, it is understood that each crop gets judged twice – each Pesach for the crop that is already growing as well as the crop that will be planted. The Gemara brings a braita with four different opinions about when the world is judged and none of these opinions matches the Mishna. To resolve this a braita is recorded in the name of Rabbi Yishmael that matches the opinion in the Mishna. Why does Rabbi Yosi (quoted in the braita) hold that people are judged every day and why did he not hold like Rabbi Natan who held that they are judged every hour? The same verse used to answer that question is used to teach that if a king and the community are going in front of the judge, the king goes first either because it’s not appropriate to make the king wait outside or better to let him go before the judge gets angry from dealing with all the sins of the others. If, according to most of the opinions, people are judged once a year, then why do we pray daily?  Perhaps our prayers for the sick are only meaningful according to Rabbi Yosi who holds that we are judged on a daily basis? Our prayers also could also be understood according to others, as Rabbi Yitzchak holds that prayers can be effective even after God has decreed what will be. A braita connects between the offerings brought on the holidays and the item for which we are judged at that time. We use the shofar made from a ram on Rosh Hashanah to remind God of the akeida/binding of Yitzchak – blowing the shofar is as if we bound ourselves before God. Rabbi Yitzchak explained that some blasts are done sitting (before the silent prayer) and some standing (during the silent prayer) in order to confuse the Satan. A number of other statements of his are brought regarding a number of different issues including, one is judged only based on his deeds now, as learning from Yishmael in the Torah, what can be done to change a heavenly decree, one should visit one’s Rabbi as well as purify oneself on the holidays. Derivations from the verses are brought for each statement. On Rosh Hashanah three books are opened – for the righteous, the average and the evil people. Immediate decisions are made for the righteous and the evil, and the average people’s judgment is detained until Yom Kippur. Two different verses are brought as the source for the concept that there are three books. Beit Shamai discusses the same three categories of people in the context of the resurrection of the dead – what will happen to each type?

Today's Daf Yomi pages, Rosh Hashanah 15 and 16, remind us that we're judged not just on Rosh Hashanah and Yom Kippur but every hour of every day, which also means we have constant opportunities to mend our ways and heal the world. As today marks the yahrzeit of the late Rabbi Jonathan Sacks, we are pleased to share a recent recollection from former prime minister Tony Blair, recalling how the rabbi embodied this principle of constantly working to bring healing to the world. How to keep the faith in a broken world? Listen and find out. You can register for the Day of Worldwide Learning on October 25th-26th here: https://rabbisacks.org/communitiesinconversation/ Like the show? Send us a note at takeone@tabletmag.com. Follow us on Twitter at @takeonedafyomi and join the conversation in the Take One Facebook group. Take One is hosted by Liel Leibovitz and produced by Josh Kross, Sara Fredman Aeder, and Robert Scaramuccia. Check out all of Tablet's podcasts at tabletmag.com/podcasts. Learn more about your ad choices. Visit megaphone.fm/adchoices

Yom Kippur- You Can Change! in Yom Kippur by Rabbi Daniel Kalish

Yom Kippur in Yom Kippur by Rabbi Daniel Kalish

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Bagadnu-A Loyal Eved Hashem in Yom Kippur by Rabbi Daniel Kalish

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