Podcasts about yom tov

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

Every good deed and every effort we make is recognized and cherished by Hashem. Sometimes He even shows us this so clearly that we cannot miss it. A story began over a year ago with two single girls who undertook to learn a sefer on emunah every night together as a zechut to get engaged. They finished the book, but nothing seemed to change. Instead of giving up, they began the next volume. This time, on the fortieth day of their reading, one of the girls started dating the boy who would eventually become her husband. On the very day they became engaged, the title of the lesson they were up to in the emunah book was "Yirmiyahu's Blessing." Amazingly, her c hatan's name was Yirmiyahu. They continued their nightly emunah learning even after the first girl was married. Recently, a year later, the second girl also got engaged. Incredibly, the night before her engagement, the lesson they learned mentioned a shul by name — "Yeshu'at Yaakov." The very next day she got engaged to a boy whose name was Yaakov Yeshu'a. Hashem made it so obvious to them that He valued their nightly learning. The salvation did not come immediately, but they persisted. Of course, the greatest gift they received was not only the engagement itself, but the emunah they gained through their dedication. Another story was told to me by a man named David. Last year, when it appeared that his father, Raymond, had only a few days to live, David wanted to bring him some joy. Since Raymond loved music, David arranged for a friend to bring an instrument to play for him. They could not find a singer, so the friend suggested playing recordings of Chazzan Moshe Dwek, whose voice matched beautifully with his instrument. Raymond enjoyed the music immensely. Sadly, he passed away a few days later. Afterward, someone pointed out an astonishing detail: years earlier, when Moshe Dwek himself was ill in the hospital, Raymond had been at his side, lifting his spirits and giving him c hizuk . Now, even after Moshe Dwek had passed away, Hashem arranged that his recordings would soothe Raymond in his final days — a beautiful circle of kindness repaid. There was also a man, Yehuda, who shared a remarkable story about someone in his community, whom we'll call Reuven. Reuven was in need of a yeshu'ah and was advised by a rabbi to make sure he always invited guests for Shabbat and Yom Tov meals. From that point on, he worked hard to ensure he always had guests. That year, just two days before Pesah, Yehuda received a call asking if he knew of anyone who could host new neighbors for the Seder. These neighbors were not religious and lived close by — if the host lived far, they might end up driving, which would be a tragedy on Yom Tov. Yehuda immediately thought of Reuven and called him. Reuven was thrilled — for the first time since he had started hosting, he had not been able to find guests. This was his chance. Even more remarkable, when Yehuda asked where he lived in relation to the new neighbors, Reuven answered that he was just two houses away. Hashem had arranged the perfect match: Reuven's desire to fulfill the mitzvah of hachnasat orchim was met by the need of the new neighbors. Every act, every mitzvah, every ounce of effort we put forth is treasured by Hashem. Sometimes He shows us directly just how much He values it — reminding us that nothing we do for Him ever goes unnoticed.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

התוכן יחד עם כל ההחלטות טובות יש להתחיל מיד עם ענין של מעשה בפועל: א. שלכל ילד וילדה יהי': 1) סידור משלהם, ולכתוב על דף הראשון "לה' הארץ ומלואה" בצירוף שם היהודי של הילד/ילדה, והרי נוסף על ענין התפלה יש בסידור גם פסוקים מתורה. 2) קופת צדקה משלהם ושיכניסו בו מטבע בכל יום חול. ב. להחליט שהמחשבה, דבור ומעשה הראשון של היום יהיו לה'. ג. שכל ילד ישפיע על לפחות עוד ילד א' להתחיל ללבוש טלית-קטן, וכל ילדה תשפיע על לפחות עוד ילדה א' להתחיל להדליק נש"ק ויו"ט. שזה יאיר את העולם, שיהי' "קץ שם לחושך" בגאולה ע"י משיח צדקנו, שתבוא מהר יותר ע"י שכאו"א מכם יוסיפו בעניני יהדות. ושעוד בימים האחרונים של הגלות יהי' כתיבה וחתימה טובה לשנה טובה ומתוקה לכאו"א מכם, ההורים וכל עם ישראל. א' השיחות יום ג' פ' שופטים, ב' אלול, אחר תפלת מנחה, ה'תשל"ז – להילדים דמחנות קיץ יומיים שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-08-2025 Synopsis Together with all the good resolutions, one should start right away with something practical: (1) Every Jewish boy and girl should have their own siddur, with the world לה' הארץ ומלואה (“The earth and everything in it belongs to Hashem”) and the child's Jewish name inscribed on the front page (a siddur contains tefillah as well as verses from the Torah), and also their own tzedakah box, into which they should place a coin every weekday. (2) One should resolve that the first thought, word, and action of the day will be for Hashem. (3) Every boy should influence at least one other boy to begin wearing a tallis katan, and every girl should influence at least one other girl to begin lighting Shabbos and Yom Tov candles. This will illuminate the world and bring about “an end to darkness” through the coming of Moshiach Tzidkeinu, which will be hastened by every one of you adding in matters of Yiddishkeit. And even during these last days of exile, every one of you, your parents, and the entire Jewish people will be inscribed and sealed for a good and sweet year.Sichah from Tuesday of parashas Shoftim, 2 Elul, 5737 – to day camp campers For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-08-2025

התוכן בנוסף על מה שדובר לפני כמה ימים לילדי מחנות-קיץ שכמובן הכוונה גם אליכן, ידברו כעת מה ששייך במיוחד לילדות ישראל. ידועה תורת הבעש"ט שמכל דבר שרואים או שומעים יש ללמוד הוראה בעבודת ה': א' ממשחקים העיקריים של ילדה קטנה – בזמן שמכינים אותה שתדע איך להתנהג כשתגדל – הוא "בובה" בצורת ילד קטן ש"מטפלת" בה וכו', וכך מחנכים אותה כבר מקטנותה איך לטפל בילדים שכשתגדל תדע לחנך את הילדים שלה (שה' יברך אותה בהם) כרצונו ית'; ההכנה לענינים שמתחילים לאחרי החתונה הולכת לאט, אבל ההכנה להענינים שמתחילים לפני החתונה היא קודמת ומהירה יותר. וכמו הדלקת נש"ק שכל בת מתחייבת בזה בגיל בת-מצוה, ולכן החינוך לזה מתחיל בקטנותה. וכמדובר כמ"פ. שזה מדגיש החשיבות גם של ילדה קטנה, שלה ניתנה השליחות להכניס את אור השבת ויו"ט בכל הבית יחד עם אמה ואחיותי' הגדולות!כמה חלקים מהשיחות יום ד' פ' ראה, ז"ך מנחם-אב ה'תשל"ח, להתלמידות דמחנה קיץ "אמונה" – בביהכנ"ס, אחרי תפלת מנחה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=21-08-2025 Synopsis In addition to the talk given for boys a few days ago (which obviously was also directed toward you), I will also speak a few words directed to Jewish girls in particular. We find that one of the main toys that little girls play with is a doll, in the form of a small child whom the girl pretends to take care of etc. In this way, the girl is preparing from a very young age for the time when she will grow up and Hashem will bless her with her own children, whom she will raise the way Hashem wants. When preparing for things that begin after marriage, the preparation is done gradually, but when it comes to things that begin earlier in life, the preparation begins even earlier and goes more quickly. For example, lighting Shabbos and Yom Tov candles, which becomes obligatory upon a girl at the age of Bas Mitzvah, and therefore, she starts practicing it when she is very young, as discussed many times. This emphasizes the importance of even a young girl, who is entrusted with the mission of bringing the light of Shabbos and Yom Tov into the entire home, together with her mother and older sisters.Excerpts from sichos of Wednesday, parashas Re'eh, 27 Menachem-Av 5738 – to the campers of Camp Emunah For a transcript in English of the Sicha: https://thedailysicha.com/?date=21-08-2025

1) In Ketores, Rabbi Noson haBavli says that a tiny amount of כיפת הירדן was included in the Ketores. Seemingly in the same breath he states that honey mustn't be included. What's the connection?[1] 2) Please explain the words of Bar Kaporo: Should honey be included in the Ketores, “none would be able to stand the fragrance”. But why don't we add honey? ….[2]3) A Mezuzah-case that slides into position, is it valid? [3]4) What brocho is said for Coconut-milk?[4]5) After sunset on Friday evening someone came entered our Chabad House and asked to put on Tefilin. Should we oblige?[5]6) I flew long distance and missed seeing any nightfall, so I missed Maariv. Should I compensate by davening an extra Shmoine Esrei at Shacharis?[6]7) A rental agreement that states: If payment isn't by a certain time, a fee will be charged. Is that Ribis?[7]8) Many purchases are now made with auto-pay. What if my client is Jewish and the charge happens on Shabbos or Yom Tov; is there any issue with that?[8] 9) Feedback re. opening containers on Shabbos: Is there benefit in opening a can of tuna from both sides?[9]10) Feedback re. mitzvos performed voluntarily: [10]11) Feedback on history of Hodu, as instituted by Dovid haMelech: Was it said with the Korban Tomid or before the Oron? [11] ________________________________________[1] שייך לשיעור הרמב"ם של י"א מנ"א – איסורי מזבח רפ"ה.[2] מענה כ"ק אדמו"ר זי"ע הובא ב'סדור רבנו הזקן' על אתר, ע"פ תוס' כריתות ו, ב.[3] ראה ס' שכל טוב סי' רפט אות קיז-ח דהוי כקבוע מכיון שאין המזוזה ראוי' ליפול.[4] בקצות השלחן סי' נג סק"ח נטה לברך 'העץ'. אבל למעשה הורה לברך 'שהכל'. וכ"כ בפסקי תשובות סי' רב אות כד.[5] בנתיבים בשדה השליחות ח"ב ע' 26 דנו עפ"ד שוע"ר סי' ל ס"ה על הנחת התפילין אחרי שהתפלל ערבית מבעו"י, שיניח בלא ברכה. אבל בליל שבת, הרי חייב לחלוץ התפילין, כבשוע"ר סי' כט.[6] ראה – לענין אונן ר"ל – שוע"ר סי' עא ס"א.[7] ראה ס' תורת רבית פי"ד ס"ג.[8] ראה פסקי תשובות סי' רמה אות ו.[9] ראה דברינו בנתיבים בשדה השליחות ח"ב ע' 97 הע' 2. [10] ראה אגרות קודש ח"ח ע' צא ואילך.[11] בסדר עולם פי"ד כתוב "לפני הארון". בארחות חיים (לר' יעקב הכה מלוניל, הל' מאה ברכות אות יח, הובא בב"י סו"ס נ) שאמרוהו עם התמיד. וי"ל שאמרוהו לפני הארון בזמני התמיד – שנעשה אז בגבעון!

It's a common and surprisingly tricky scenario—you live in Israel and keep one day of Yom Tov, but your guest is visiting from the Diaspora and keeps two days. It's your Chol HaMoed, their second Yom Tov—can you cook for them?This isn't just a yes-or-no halachic question. There are two sides, and the topic raises a fascinating halachic and hashkafic discussion about respecting others' observance and the boundaries of Yom Tov laws in Israel vs. the Diaspora.In this episode, we break it down clearly:• What are the opinions?• What are the options?• And what's the best way to approach it in real life?Tune in for a quick but deep dive into a relatable Chol HaMoed scenario.

Harav Yussie Zakutinsky Shlita

Moed Katan 10b:What Qualifies as a Davar Ha'avud on Chol Hamoed?

This evening we explore several essential lessons about the nature of Shabbat, Yom Tov, and Rosh Chodesh, by analyzing minor discrepancies in the Korbonos (sacrifices) that were offered on these special days. We them investigate the character of Pinchas, mistakenly seen as a role model for violent zoolatry, but actually a thoroughly integrated man of peace. We demonstrate this with a heart-warming story from Rabbi Paysach Krohn, about an unusual cake. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

For a 10% discount on Rabbi David Ashear's new book LIVING EMUNAH VOL 8 click the link below https://www.artscroll.com/Books/9781422644645.html Many people say, "If only I had a lot of money, I would help so many people. I would support yeshivot, fund chesed organizations, and provide for families in need." It's a beautiful sentiment that reflects a generous and noble heart. But often, this thought remains just that—a distant dream. In reality, a person does not need a lot of money to become a true baal tzedakah . If someone has a genuine desire to give, Hashem can open doors and make that desire a reality. A young mother raising several little children had no income. She noticed that many families in her building lacked toys, games, and books for their children. She sent a simple voice note to a group chat asking if anyone had toys in good condition to donate. Within a week, her hallway was filled with donations. She organized them into bins, labeled them, and opened her apartment one day a week for mothers to come and take toys for their children. No budget, no money—just heart and effort. Another young woman noticed that many families in her neighborhood were struggling to afford clothing for Yom Tov. Instead of just feeling bad, she decided to act. She received permission to use a high school gym on a Sunday, made flyers requesting donations of clean, gently used clothing, and organized volunteers to sort and set up. Families came to shop with dignity—free of charge. One man shared how Hashem gave him extraordinary siyata dishmaya to help people in large proportions. A few years ago, he was a bank clerk heading home when he noticed a flyer requesting furniture for a newly established beit midrash . They were seeking tables, chairs, and bookshelves and would appreciate any donation. He didn't think there was any way he could help, but he felt a strong desire to be involved. He tore off one of the tabs at the bottom with the contact number. The very next day, he arrived at work to find a carpenter dismantling his desk. The branch had just opened a month earlier and was furnished with upscale, elegant furniture. But management had decided it was too fancy and were replacing everything. The carpenter turned to him and asked, "Do you know anyone who might want this?" Suddenly, he remembered the flyer. He called the rabbi of the beit midrash and told him there was a huge amount of high-quality furniture available. They arranged a truck and were stunned by the quantity and beauty of the furniture. The beit midrash was now elegantly furnished, and the man was thrilled to have played a role in beautifying a house of Hashem. But that was only the beginning. His name was added to a list in the bank's construction department as someone who knew people and institutions that could use furniture. Just days later, the architect from another department called him: they were closing an entire floor in a Tel Aviv branch and needed someone to take the furniture. He didn't yet know who needed it—but he knew what to do. He called one yeshiva, then another. Two large trucks were dispatched to one yeshiva, and two more to another. Weeks later, another branch in Yerushalayim was closing, and again he arranged for the furniture to go to two more yeshivot. Over time, his number became well known. He helped dozens of institutions and families. Once, a yeshiva contacted him asking for 500 pieces of furniture. He had never dealt with such a quantity before but said he would try. Less than two months later, a carpenter from the bank called him—they were closing two large branches in Netanya and had 500 units of furniture available. He was able to fully furnish one of the larger yeshivot in the country. This man does not have wealth. But his yearning to give made him a shaliach to provide hundreds of thousands of dollars' worth of furniture to yeshivot and organizations across the country. Everyone has what they need to be successful in avodat Hashem . The more we yearn to do good, the more siyata dishmaya we receive.

Lkovod the Auspicious days of יב-יג תמוז – The 12&   13th of Tamuz, we mark the liberation of The Previous Rebbe from prison and exile in 1927. The Previous Rebbe was incarcerated in the shpalerna prison in Leningrad and waslater exiled to Kastrama and finally released on 12-13 Tamuz.  This audios series feature / discuss the events of the arrest & liberation of the Previous Rebbe and the Rebbe's Insights on this Yom Tov.  This audio is comprised of 12 installments, which were originally posted in our “Zichronos ofthe Rebbe” whatsapp group. Listening time is about 1 ½ hours. Due to its length, you may need to download it to a computer.*A Guten Yom Tov!*

The Rebbe instructs that the individual be urged—repeatedly and clearly—to put on tefillin daily (except on Shabbat and Yom Tov), even briefly and even if delayed until later in the day. Emphasis is placed on the mitzvah's unique power to safeguard and prolong life, regardless of the person's general religious observance. https://www.torahrecordings.com/rebbe/004_igros_kodesh/iyar/1026

The Rebbe responds to a request for a blessing regarding eye issues and says he will mention them at the Ohel. He encourages creating vessels for blessings through daily Tehillim, Chumash study, joining communal Torah classes, and the wife giving tzedakah before Shabbat and Yom Tov. A recent Lag BaOmer talk is enclosed. https://www.torahrecordings.com/rebbe/004_igros_kodesh/iyar/1012

התוכן 1) ראש חודש הוא יום טוב לנשים שבו נוהגות להמנע ממלאכות מסויימות, וזה השכר שלהן על שלא רצו לקחת חלק בעשיית ה"עבודה זרה" של העגל וכו'. וההוראה: יש לנשים את הכח לחזק את האנשים בזמן הגלות שלא יהי' להם שייכות לענינים ש"זרים" לבנ"י. 2) גאולת כ"ק מו"ח אדמו"ר ממאסרו בי"ב תמוז פעלה חיזוק בהפצת היהדות במדינה ההיא. באמת ב(אד)ר"ח תמוז הודיעו לכ"ק מו"ח אדמו"ר שיכול להשתחרר [ושעליו לנסוע לקאַסטראַמאַ] אלא שסירב להשתחרר אז כי זה הי' קשור עם חילול שבת וכו'. וההוראה: כשהיצה"ר מנסה לשכנעו שמותר לעבור על ציווי ה' על מנת להשתחרר מ"בית האסורים" – אין לשמוע בקולו אלא לסמוך על ה' שבודאי ינחה אותו בדרך הטוב וכו'.יום ג' פ' חוקת, בדר"ח תמוז ה'תשל"ה, להתלמידות המסיימות ד"בית רבקה" ולהמדריכות דמחנה "אמונה" תחיינה תחיינה ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=26-06-2025 Synopsis (1) Rosh Chodesh is a special Yom Tov for women, on which women customarily refrain from certain forms of work, in reward for their refusal to take part in the avodah-zarah (“foreign service”) of the golden calf etc. The lesson is that during the exile, women have the power to strengthen the men to have no association with anything foreign to the Jewish people. (2) The liberation of my father-in-law the Rebbe from prison on 12 Tammuz effected a strengthening in the spreading of Yiddishkeit in that country. The truth is that the Rebbe was informed of his release on Rosh Chodesh Tammuz, but he refused to leave because the trip (to exile in Kostroma) would continue into Shabbos; instead he chose to remain in prison until after Shabbos. The lesson is that when the yetzer hara tries to convince a person that it's permissible to transgress Hashem's command in order to be released from “prison” – one must not listen, and must trust in Hashem Who will surely guide him on the good path etc.Excerpt from sichah of Tuesday, second day of Rosh Chodesh Tammuz 5735 – to the graduating students of Bais Rivkah and the counselors of Camp Emunah For a transcript in English of the Sicha: https://thedailysicha.com/?date=26-06-2025 לע”נ הרה"ג הרה"ח הרה"ת ר' שלום ע"ה בן הרה"ח הרה"ת ר' אלחנן דובער הי"ד מרזוב ליום היארצייט שלו אדר"ח תמוזת.נ.צ.ב.ה.*לזכות מרת אסתר בת גאלדע רחל שתחי' ליום ההולדת שלה אדר"ח תמוזלשנת ברכה והצלחה ואריכות ימים ושנים טובות

התוכן טענת קרח [בראשון דפ' קרח] "מדוע תתנשאו על קהל ה'" (אף שהוא בעצמו ביקש שימנו אותו במקום אליצפן בן עוזיאל) היתה, שענין ה"התנשאות" של הכהן לא צ"ל באותם ענינים שבהם שווה הכהן לשאר בנ"י, אבל האמת היא, כמו שמשה אמר לו, שמעלתו של הכהן פועלת על כל עניניו. וע"ד המעלה של האדם "שנברא בצלם", הנה אצל בנ"י ה"ז באופן נעלה יותר מאשר אצל שאר אוה"ע, וע"ד בנוגע לקרבן תמיד של שבת ויו"ט ויוהכ"פ, שקדושת היום פועלת עילוי גם בקרבן תמיד, וההוראה: מעלתו של יהודי צריכה להתבטא לא רק כשעוסק בעניני תומ"צ אלא בכל עניניו, גם כשעוסק בעניני רשות, וכמ"ש ברמב"ם וכו' שה"חכם ניכר במעשיו באכילתו ושתייתו". ועד"ז בבנ"י גופא, הנה מי שהוא במדרגה נעלית יותר, שיודע ללמוד יותר וכיו"ב, ה"ז צריך להתבטא גם בעניני הרשות שלו, ועד"ז מעשה המצוות שלו צ"ל "מאירים" יותר ממי שאינו במדרגתו. [המשך יבוא]משיחת י"ג תמוז ה'תשכ"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=22-06-2025 Synopsis Although Korach understood that there are distinctions between Jews (and he himself wished to be appointed in place of Elitzafan ben Uziel), nevertheless, he argued (in rishon of parashas Korach), “Why do you raise yourselves above the assembly of Hashem?” meaning, why must your being “raised above” be expressed in the areas where the Kohen is equal to other Jews? But the truth is that the Kohen's special quality changes every part of him. Similarly, while man is created in the Divine image and possesses a quality superior to other beings, for a Jew, this quality is even loftier than it is among the nations of the world. We find a similar concept regarding the korban tamid: although the tamid is a daily offering, when it is offered on Shabbos and Yom Tov etc., the holiness of the day imbues it with even greater sanctity. The lesson is that the special quality of a Jew must be expressed not only when he engages in Torah and mitzvos, but even when he engages in mundane matters, as the Rambam writes, “The wise man is recognizable in his actions, in his eating and drinking.” Similarly, among the Jewish people itself, when someone has is on a loftier spiritual level than others, this quality must be expressed even in his mundane affairs, and his Torah and mitzvos must also shine more than that of someone not on his level.Excerpt from sichah of 13 Tammuz 5722 For a transcript in English of the Sicha: https://thedailysicha.com/?date=22-06-2025

In this shiur we discuss: 1) Tevilas Keilim for a keurig machine, 2) Moving a garbage can on Shabbos and Yom Tov, 3) Tying a garbage bag on Shabbos, 4) Status of parve item cooked in a meat pot that has not been used in 24 hrs, 5) Taking off 2 articles of clothing at the same time, 6) Trapping a bee on Shabbos, 7) Can a non-Jew touch grape juice, 8) Is raw meat muktzah?

Deciding To Stay in Chutz L'Aretz In Middle of Yom Tov SheiniSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Shiur given by Rabbi Bezalel Rudinsky on Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Zohar Bamidbar: Each Yom Tov/Holiday Unveils a Divine Light, Accessed through its Historical Context

The day immediately following Pesach, Shavuot or Sukkot is referred to as "Isru Chag" and is observed as a quasi-festival. Some people make a point of wearing their Shabbat clothing and conducting a special festive meal on Isru Chag. Rabbi Chayim Palachi (Turkey, 1788-1868), in his work Mo'ed Le'kol Chai (8:43), writes that Isru Chag Shavuot is a particularly significant day, more so than Isru Chag Pesach and Sukkot, and must therefore be observed with special festivity. He goes so far as to assert that Isru Chag Shavuot is of such importance that in principle it should warrant "Issur Melacha" – a prohibition against work similar to Shabbat and Yom Tov. In practice, of course, Halacha permits Melacha on Isru Chag Shavuot, but it nevertheless should be observed as a festive day, even more so than Isru Chag of the other festivals. There is a debate among the authorities as to when we resume the recitation of Tachanun during Sivan. We of course omit Tachanun on the first of Sivan, in honor of Rosh Chodesh, as well as on the second day of Sivan, which is when God declared that we will become "a kingdom of Kohanim and a sacred nation" (Shemot 19:6). The next three days – the third, fourth and fifth of Sivan – are known as the "Yemei Hagbala," the days of preparation for the giving of the Torah, a festive period in which we omit Tachanun. We do not recite Tachanun on Shavuot – the sixth and seventh of Sivan – or on Isru Chag Shavuot, the eighth of Sivan. During the times of the Mikdash, those who were unable to bring their sacrifices on the day of Shavuot itself – which in Israel is celebrated only on the sixth of Sivan - were allowed to do so during the six days following Shavuot, through the twelfth of Sivan. In commemoration, we omit Tachanun during this period, as well. According to some authorities, however, since in the Diaspora Shavuot is observed on both the sixth and seventh of Sivan, we begin the six-day period on the eighth of Sivan, rather than the seventh, and thus Tachanun is omitted on the thirteenth, as well. For the Syrian Jewish community, this debate bears no practice relevance, as Syrian Jews in any event observe the thirteenth of Sivan as a quasi-festival to celebrate the "Musan" miracle when the Jews of Halab were saved from a planned pogrom. Syrian communities therefore omit Tachanun on the thirteenth of Sivan regardless of the aforementioned debate. Many other communities, however, have the practice to resume the recitation of Tachanun on the thirteenth of Sivan. Later in this chapter in Mo'ed Le'kol Chai (Halacha 48), Rav Chayim Palachi writes that on the fifteenth of Sivan, it is proper for the Chazan to read aloud after the morning service Yaakov's blessing to Yehuda (Bereishit 49:8-12) and Parashat Ve'zot Ha'beracha. Reading these sections on this day, he writes, has the capacity to hasten the arrival of the final redemption. Summary: Isru Chag Shavuot (the day following Shavuot) must be observed as a festive day, even more so that the day following other festivals. Tachanun is omitted from Rosh Chodesh Sivan through the twelfth or thirteenth of Sivan, depending on communal custom. It is proper on the fifteenth of Sivan for the Chazan to read after the morning prayer Yaakov's blessing to Yehuda and Parashat Ve'zot Ha'beracha.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Join us in Jerusalem for Ohr Samayach's 2nd Yarchei Kallah event from July 7th to 9th, 2025! Featuring HaRav Yitzchak Breitowitz shlit"a & HaRav Asher Weiss shlit"a and more Click here for more information.   Dont miss this one of a kind experience! ----------------------------------------------------   Dedication opportunities are available for episodes and series at  https://ohr.edu/donate/qa   Questions? Comments? podcasts@ohr.edu 0:00 were Ruth and Orpah converts at the time of marriage to Naomi's two sons 9:50 can we say that both psaks are correct in a halachic makloket How do we resolve the concept of one soulmate with the ability to have multiple wives What is the cause of the Shidduch crisis Can others rely on the Temani Masorah for eating kosher Grasshoppers Wearing tzitzit without Techelet 30:50: activities that cause one to forget his learning 32:50 do we have a Masora of transmission of the Zohar from Rav Shimon Bar Yochai to Rav Moshe DeLeon 38:25 how does one use their relationships with others to enhance our relationship with Hashem 41:05 what are the parameters for being allowed to break Shabbat for emergency EMT work 45:50 are lower quality hekshers like Rabbanut fully operating within permitted leniencies or do they violate some kashrut laws 55:35 will many things still continue as per normal after Mashiach 1:01:15 when the Mashiach, will we not get as much reward for mitzvot, will gerim be allowed 1:05:45 why isn't mashiv haruach morid hatal mentioned fully in tefilah 1:09:15 why is there a discrepancy between secular and Jewish dating of the temple periods 1:17:50 why is the schmita requirement only limited to farmers and not other professions 1:21:15 why are there 2 days of Yom Tov for Shavuot which is determined by counting down 1:25:25 when are certain people zocheh to learn with a magid or Eliyahu HaNavi 1:28:15 what does the Rav consider to be the best proof for Judaism 1:30:55 is there a way to explain the Torah through science 1:33:30 what are the halachic ramifications of being a plant geneticist 1:35:00 why do we keep 2 days of yom Tov but not Rosh Chodesh   Yeshivat Ohr Somayach located in the heart of Jerusalem, is an educational institution for young Jewish English-speaking men. We have a range of classes and programs designed for the intellectually curious and academically inclined - for those with no background in Jewish learning to those who are proficient in Gemara and other original source material. To find the perfect program for you, please visit our website https://ohr.edu/study_in_israel​whatsapp us at https://bit.ly/OSREGISTER or call our placement specialist at 1-254-981-0133 today! Subscribe to the Rabbi Breitowitz Q&A Podcast at https://plnk.to/rbq&a   Submit questions for the Q&A with Rabbi Breitowitz https://forms.gle/VCZSK3wQJJ4fSd3Q7   Subscribe to our YouTube Channel at https://www.youtube.com/c/OhrSomayach/videos     You can listen to this and many other Ohr Somayach programs by downloading our app, on Apple and Google Play, ohr.edu and all major podcast platforms. Visit us @ https://ohr.edu  PRODUCED BY: CEDAR MEDIA STUDIOS  

The Torah was given in a pattern of threes —a recurring theme that carries deep meaning. The Talmud teaches: the Torah (which itself has three parts—Torah, Nevi'im, Ketuvim) was given to a people divided into three groups (Kohanim, Levi'im, Yisraelim), through the third child of Amram (Moshe), in the third month (Sivan), on the third day (after three days of preparation). Why so many "threes"? The answer reflects the essence of Torah and mitzvot. The Bnei Yissaschar explains that every mitzvah is made up of three components: Action – physically performing the mitzvah. Speech – reciting a beracha, or saying the source verse. Thought – having kavana (intent) and awareness of why we're doing the mitzvah. This three-part formula also aligns with: The body : lower body (action), chest/lungs (speech), head (thought). The soul : nefesh (action), ruach (speech), neshama (thought). Spiritual development : ibur (embryo—action), yenika (nursing—speech), mochin (intellect—thought). Shabuot also commemorates the three stages of Jewish growth: Yetzias Mitzrayim – physical birth (action). Marah – first exposure to Torah laws (speech). Matan Torah – full spiritual maturity (thought and understanding). Even creation itself reflects Torah's structure. On the third day of creation , two Torah-like principles emerged: The grass obeyed a Torah-style kal vachomer and chose to grow "according to its kind," though not explicitly commanded—showing initiative in following Torah logic. The trees , however, failed to follow a potential hekesh (a Torah logic tool), producing fruit without making their trunks edible as commanded. Because of this, grass is honored in our synagogues on Shabuot with greenery—but trees are not included , as per the Vilna Gaon, who also rejected their use due to Christian associations. And finally, it was Moshe Rabbenu who made the famous hekesh —a Torah principle—on his own, delaying the giving of the Torah from the 6th of Sivan to the 7th so that the three-day preparation would be complete. In the Diaspora, where we keep two days of Yom Tov, the second day of Shabuot actually aligns with the true day of Matan Torah ! Summary: Shabuot celebrates a Torah of "threes"—a reflection of how we must serve Hashem with action, speech, and thought; body, soul, and spirit. From creation to redemption to revelation, the pattern of three teaches us how to elevate our lives and deepen our connection to Torah.

This episode discusses the halachos of preparing dairy and meat meals with the same oven and hotplate, and various halachos of Yom Tov.

Bamidbar begins with the counting of the Bnei Yisrael, which the seforim teach shows the preciousness of our people as a whole, and of every individual as well. Matan Torah is really what gave us that special distinction and made us unique. May Hashem help us appreciate who we are and help us find ways to tap into His precious gift on the Yom Tov of Shavuos.Have a great Shabbos and a wonderful and meaningful Shavuos.

In this shiur we discuss: 1) Staying up all night on Shavuos, 2) Saying a bracha achrona between dairy and meat, 3) Kashering an oven from dairy to meat, 4) Making dairy bread, 5) Making a bbq on Yom Tov, 6) Paying a non-Jewish cleaning lady to come on Yom Tov, 7) Paying tuition from Maaser money, 8) Using a warming drawer on Shabbo, 9) Mashing avocadoes on Shabbos, 10) The custom of a women who just gave birth going to shul after delivery, 11) The custom of a vacht nacht, 12) Bracha on crispix, 13) Blending strawberries for a smoothie

We are Torah. And Torah is us.

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In this episode, I'm joined by Rabbi Pill for a deep and wide-ranging conversation on the spiritual essence of Shavuos. We explore what it means to truly “receive the Torah again,” not as a memory of Sinai, but as a living, recurring revelation. We discuss how each Yom Tov expresses a unique divine will, and how Shavuos brings a reactivation of the same infinite light that first descended on Har Sinai.We delve into the soul of Torah itself, beyond mitzvos, beyond words—and the interplay between concealment and revelation that underlies all of creation. Along the way, we talk about exile and redemption, the evolving accessibility of Torah's inner dimensions, and how moments of spiritual clarity can transform even the most mundane parts of our lives. This conversation is about reconnecting to the deeper reality that lies just beneath the surface, on Shavuos, and every day after.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Harav Yehuda Weiner explains, based on the pesukim in this week's parsha, that in order to truly prepare for Kabolas HaTorah and the Yom Tov of Shavuos, one must grow in the middah of chesed.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

There is nothing a person can accomplish without Hashem's help—and with Hashem's help, anything is possible. Even the smallest tasks require siyata dishmaya . A man shared an experience at an airport with his family. They were waiting for their last piece of luggage to appear on the carousel. His daughter asked if she could be the one to retrieve it, and he agreed. As the suitcase came around, she prepared to grab it—but in that moment, a single strand of her hair got caught on another piece of their luggage. This slight delay caused her to miss the suitcase, and due to the crowd, they couldn't retrieve it until it came around again. The man took a powerful lesson from that experience. His daughter had been ready, nothing seemingly stood in her way—yet, clearly, it was Hashem's will for them to wait a few more minutes. Hashem orchestrated it through something as small as a hair. We often have no idea how much He is helping us, even in delays or setbacks. Rabbi David Ammon, Rosh Yeshiva of Noam HaTorah in Israel, recounted a remarkable story. While in Los Angeles on Yom Tov, he was walking to deliver a shiur when he realized a few blocks from his home that he had worn the wrong suit jacket. He turned back to change. Upon his return, a man approached him and asked how he had known to turn around at that moment. Confused, the rabbi asked what he meant. The man explained that moments after the rabbi had turned back, a massive piece of a tree—thirty feet tall—crashed down on the exact path he had been walking. Because of the noise of traffic, the rabbi hadn't even heard it. He was completely unaware that Hashem had just saved his life by prompting him to wear the wrong jacket. On another occasion, Rabbi Ammon shared a story from a yeshiva trip to Europe. While visiting holy sites, someone recommended a sacred shul where three great tzaddikim had once served as rabbis. Entry was by appointment only, which they didn't have, but since they were nearby, they decided to stop by. Miraculously, someone with a key happened to be there at that exact moment to open the doors. Minutes later, a small group arrived—the ones who actually had the appointment. They had come hoping to hold a kumzitz , singing praises to Hashem in the holy site. Seeing the 30 yeshiva boys, they invited them to join, and together they shared what became the most uplifting experience of their trip. Appointments to that shul are rare, often just one or two per day. Hashem had clearly orchestrated the perfect timing for both groups to be there. Another man shared a story involving his son's bar mitzvah. He desperately needed a pair of tefillin but couldn't afford them. He contacted an organization that helps low-income families acquire tefillin , and they added his son to the waiting list. Days later, the organization called with news: a man named Shimon wanted to donate a pair and was given the boy's information. When they spoke to Shimon, he explained how it all unfolded. He had met a man in Williamsburg with a rare talent: the ability to instantly convert any secular date to its corresponding Hebrew date, even decades into the past or future. Shimon gave his secular birthday, and the man replied: "28th of Av." Shimon disagreed, saying it was the 29th. The man insisted. Upon investigation, Shimon discovered that his father had mistakenly told him the wrong date. His birthday occurred during a Yom Kippur Katan tefillah, typically held on the 29th of Av—the day before Rosh Chodesh . But that year, Rosh Chodesh fell on Shabbat, so the tefillah had been pushed up to Thursday, the 28th. Following his family's tradition, Shimon had not begun wearing tefillin until his exact bar mitzvah date—meaning he had missed his first day due to the error. This realization devastated him. He prayed for guidance and atonement. Weeks later, while attending a class, he heard the rabbi mention that if someone accidentally misses a day of tefillin , one way to atone is by donating a pair to someone in need. Overjoyed by the clarity and opportunity, Shimon contacted the organization immediately—and was connected with the bar mitzvah boy in need. Hashem guided each detail of this story—from revealing the mistaken date, to teaching Shimon how to atone, to connecting him with someone whose need matched perfectly with his desire to give. These stories remind us that Hashem is present in every moment and every detail of our lives. From a missed suitcase to a falling tree, from a sacred visit to a humble act of giving—He orchestrates everything with purpose. The more we ask Hashem for help, the more we see His hand in our lives.

A situation recently arose concerning a family in Montreal who lost a relative, Heaven forbid, living in Miami. The family in Montreal did not to travel to join the other relatives at the funeral, which was held two days later, and they therefore faced the question of when to begin Aveilut (mourning). Does the period of Aveilut begin only after the funeral, in which they case they should call the relatives in Miami to find out when the funeral concluded and then begin Aveilut, or should they begin immediately? Although generally mourning observances begin only after the funeral, perhaps in this case, when the relatives are not attending the funeral, they should begin observing Aveilut immediately upon hearing of the unfortunate news. This issue is subject to a debate among the Halachic authorities. Many authorities, including the Sedei Chemed (Rabbi Chayim Chizkiya Halevi, Israel, 1832-1904) and Rabbi Shlomo Zalman Auerbach (Israel, 1910-1995), ruled stringently, and held that the period of Aveilut cannot begin until after the funeral. Others, however, including Rabbi Moshe Feinstein (Russia-New York, 1895-1986), in his Iggerot Moshe (Yoreh Dei'a, vol. 1, 253), held that relatives who do not travel to the funeral begin observing Aveilut immediately upon learning of the passing. This is the view taken by Rabbi Shemuel Wosner (contemporary, Israel), in his work Shevet Ha'levi. Rabbi Shemuel Pinchasi, in his work Chayim Va'chesed (3:13), cites both opinions. Chacham Ovadia Yosef (ibid) ruled that in situations where Yom Tov begins after the person's death but before the funeral, relatives who do not travel for the funeral may follow the lenient position and begin the Aveilut immediately. In such a case, following the stringent view would require delaying Aveilut until after Yom Tov, which might cause considerable difficulty. A person in this situation may therefore follow the lenient position and begin Aveilut immediately upon hearing of the relative's passing, such that the onset of Yom Tov will cancel the rest of Aveilut. In all other situations, however, Chacham Ovadia requires delaying Aveilut until after the funeral. As for the final Halacha, from my consultation with several leading Rabbis in our community it emerges that we follow the lenient view, and allow mourners who are in a different city and are staying there, to begin observing Aveilut immediately. This applies to all cases of a person who does not attend a relative's funeral when in a distant location. Summary: If a person loses a family member, Heaven forbid, in a distant location, and he does not travel to the funeral, some authorities maintain that he may begin Aveilut immediately, whereas others require that he delay Aveilut until after the funeral. The general practice in our community is to allow the individual to begin Aveilut immediately.

In this episode of 'Inspired to Lead,' host Talia Meshiach sits down with Shifra Kolsky, the Chief Accounting Officer at Discover Financial Services. Shifra shares her inspirational journey from overcoming the loss of her father during her teenage years, to working through high school and college, and eventually climbing the corporate ladder. With a special focus on balancing a high-powered career with family responsibilities, Shifra opens up about the importance of self-belief, continuous learning, and effective communication. She discusses her motivations, the challenges she faced regarding Shabbos and Yom Tov in a corporate environment, and the significance of a supportive workplace culture. Listeners will gain insights on the value of asking for growth opportunities, the power of mentorship, and the joy of contributing to both family and community.   00:00 Introduction to Inspired to Lead 01:24 Interview with Shifra Kolsky Begins 02:35 Shifra's Role at Discover Financial Services 06:18 Balancing Family and Career 07:23 Shifra's Early Life and Career Path 23:43 Challenges and Mentorship in Shifra's Career 30:20 Balancing Family and Career Responsibilities 31:15 Navigating Maternity Leave in Corporate America 33:09 Overcoming Self-Doubt and Climbing the Corporate Ladder 34:47 The Importance of Asking for Opportunities 38:04 Creating a Supportive Work Environment 41:04 Balancing Religious Observance with Corporate Demands 46:28 Leadership and Personal Growth 52:14 Final Reflections and Advice     About Shifra Kolsky:   Kolsky has been with Discover over 15 years and was promoted to Senior Vice President, Controller and Chief Accounting Officer in 2020. She was instrumental in driving several key initiatives, including significant accounting changes, major technology implementations and the adoption of robotic process automation in the finance function. She is the executive sponsor of Discover's Jewish Affinity Group. Prior to working for Discover, Kolsky was in public accounting in the audit practice at Deloitte and Arthur Andersen. In addition to her role at Discover, Kolsky is also active in her community, volunteering with No Shame On U, an organization dedicated to ending the stigma associated with mental health conditions; the Chicago chapter of The JWE; and the Kehillah Fund, which supports Jewish educational institutions in the Chicago area. Kolsky's husband is a rabbi who teaches in Jewish day schools and high schools. They have four children and two fabulous kids-in-law.   https://www.linkedin.com/in/shifrakolsky   Powered By Roth & Co The JWE For guest suggestions, please email Talia: podcast@thejwe.org

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

When our plans are suddenly canceled or unexpected mistakes arise, they often appear to be nothing more than unfortunate coincidences. In such moments, it's natural to feel disappointment or confusion about why things didn't go as expected. However, someone with emunah —faith in Hashem—understands that there is no such thing as a mistake. Everything unfolds precisely as it is meant to, even if the reasons are hidden from us. Most of the time, we're not privileged to see the full picture. We don't always understand why certain events deviate from our carefully laid plans. Yet sometimes, Hashem offers a glimpse behind the scenes, revealing how what seemed like a disruption was actually a necessary step in a greater design. A woman shared her experience from this past Simchat Torah . She had been eagerly preparing for a joyous Yom Tov, anticipating a full house with all her children and grandchildren. She cooked in advance, excited to host the entire family. But on Chol HaMoed , her three teenage sons expressed a strong desire to return to their out-of-town yeshivot for Simchat Torah . Though disappointed, she graciously agreed, recognizing how meaningful it would be for them. Then, on Hoshana Rabbah night, her married son informed her that he had missed his flight home from his in-laws. As a result, he, his wife, and their three children would be spending Yom Tov elsewhere. The vibrant family gathering she had envisioned quickly diminished, leaving her and her husband with unexpected quiet. On a whim, they decided to go to her husband's former yeshiva—where two of their sons would be spending the holiday. A room near the yeshiva became available that night, and they took it. They packed up the food she had lovingly prepared and made the spontaneous trip. Though out of character for them, the experience turned out to be profoundly uplifting. During the Yom Tov, two different people independently suggested a shidduch for their daughter—an alumnus of the very yeshiva they were visiting who was also there for Yom Tov . They followed up on the recommendation, and Baruch Hashem , their daughter is now engaged to that young man. A missed flight, a change of plans, and a last-minute decision to travel—all seemingly minor and natural occurrences—were, in truth, Hashem's orchestration to bring this family to the exact place where their daughter would find her zivug . In another touching story, a man shared how his 10-year-old daughter asked for a special siddur with her name engraved on it. He told her that was a gift he had planned for her bat mitzvah, over a year away. Not wanting to wait, she asked again. He gently explained that it was an expensive item and not something he could give her "just because," but he encouraged her to ask Hashem for it instead. He used the moment to teach her the power of heartfelt tefillah . Inspired, the young girl began praying earnestly each day for that personalized siddur . One day a few months later, her principal called her to her office. While she was there, the principal pulled out a beautiful sidur with her name engraved on it. She explained she bought it for her granddaughter but it was the wrong nusach. Being that the store wouldn't exchange it because the name was already engraved upon it, she was stuck with it. Then she thought of this girl in her school with the exact same name as her granddaughter and offered the sidur to her. And just like that, this 10-year-old girl received the sidur she wanted so badly. It looked like a mistake but we know there are no mistakes. Hashem wanted this girl to have that sidur and this is how He accomplished it. Her sincerity was moving—and a powerful reminder that no prayer is too small or insignificant in Hashem's eyes. Everything that happens is me'et Hashem and if we're able to internalize that, we'll have a much easier time dealing with the unexpected.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Yom Tov. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary each night during the Omer period for the Chazan to recite the Beracha and count the Omer aloud, before the congregation recites the Beracha and counts. This practice developed due to the concern that people may mistakenly count the wrong number, in which case they would not fulfill the Mitzva and would recite a Beracha Le'vatala ("wasted" Beracha). As it was assumed that Chazanim would know the correct number for the counting, the custom developed that the Chazan would first count aloud before the congregation. This practice is mentioned already by the Rashba (Rabbi Shlomo Ben Aderet, Spain, 1235-1310), in one of his responsa (126), and is discussed as well by Rabbi Chayim Palachi (Turkey, 1788-1868) in his work Mo'ed Le'kol Chai (5:19). Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya," Russia, 1745-1813), in his code of Halacha (Shulchan Aruch Ha'Rav, 489:12; listen to audio for precise citation), notes an interesting Halachic dilemma that results from this custom. There is a debate among the authorities as to whether a person fulfills a Mitzva by performing the given action without intending to satisfy his Mitzva obligation ("Mitzvot Tzerichot Kavana" or "Mitzvot Einan Tzerichot Kavana"). According to one view, a person fulfills his obligation regardless of whether or not he has the Mitzva in mind while performing the given act. If so, Rabbi Shneur Zalman notes, once the Chazan publicly counts the Omer, everybody who hears his counting has fulfilled their obligation of Sefirat Ha'omer. Even though they did not intend to fulfill their obligation by listening to the Chazan's counting, and the Chazan did not have in mind for his counting to fulfill their obligation, they nevertheless fulfill the Mitzva by hearing his counting. Rabbi Sheur Zalman adds that with regard to Mitzvot De'Rabbanan (obligations ordained by the Rabbis, as opposed to Torah law), all authorities agree that intention is not indispensable for the fulfillment of the Mitzva. Therefore, since we generally follow the view that Sefirat Ha'omer nowadays is required on the level of Rabbinic obligation, according to all opinions one fulfills his obligation to count by hearing the Chazan's counting. Seemingly, then, it should be forbidden to count with a Beracha after one hears the Chazan count the Omer. Since one fulfills his obligation by listening to the Chazan, even if he did not intend to fulfill his obligation in this manner, he may no longer count with a Beracha. Chacham Ovadia Yosef addresses this issue in his work Chazon Ovadia (Laws of Yom Tov, p. 228). He writes that in order to avoid this dilemma, one should verbally declare each year towards the beginning of the Sefira period that throughout the period he does not intend to fulfill his obligation by listening to somebody else's counting. By making such a declaration, one establishes that he intends on fulfilling his obligation only by personally counting the Omer, and he may thus count with a Beracha even after listening to the Chazan's counting. Summary: It is customary for the Chazan to count the Omer aloud with the Beracha before the congregation counts. One should verbally declare at the beginning of the Sefira period that throughout the Omer he intends to fulfill his obligation to count only through his personal counting, and not by listening to the Chazan or other person's counting.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The days of Hol Ha'mo'ed – the period between the first and last days of Pesach, and between the first day of Sukkot and Shemini Atzeret – are referred to in the Torah as "Mikra Kodesh" – holy occasions. We describe them with this term in the Musaf prayer on Hol Ha'mo'ed, as well. Although they are not the same as Yom Tov, they are nevertheless designated as special, sacred days and must be observed as such. For this reason, a number of Halachot apply regarding the proper observance of Hol Ha'mo'ed. As Chacham Ovadia Yosef writes (Chazon Ovadia – Laws of Pesach, p. 158; listen to audio for precise citation), on Hol Ha'mo'ed one should increase the amount of time spent studying Torah. The Torah obligates us to rejoice on the festivals, and Torah learning brings a person a special kind of joy. Furthermore, certain restrictions apply with regard to working on Hol Ha'mo'ed. It is also proper to wear one's Yom Tov clothing on Hol Ha'mo'ed (as Chacham Ovadia cites from the Sefer Yerei'im and Shibolei Ha'leket), and to eat special meals with bread each day and night of Hol Ha'mo'ed. The special obligation of Simcha (joy) requires that men partake of men and wine and women wear special festive clothing and jewelry. The Talmud (Sanhedrin 109) speaks very harshly about those who "disparage the festivals." Rabbi Ovadia of Bartenura (1445-1524), in his commentary to the Mishna, explains this passage as referring to those who treat Hol Ha'mo'ed as ordinary weekdays, rather than celebrating them as special days of joy and Torah study, as discussed. One must therefore ensure to properly observe Hol Ha'mo'ed through the practices described above. A very important comment in the Talmud Yerushalmi (Mo'ed Katan 2:3) puts into proper perspective the desired nature of the Hol Ha'mo'ed observance. Rabbi Abba Bar Mamal is cited as saying that if he had the support of his colleagues, he would suspend the prohibition against working on Hol Ha'mo'ed. This prohibition was enacted solely for the purpose of allowing people to spend Hol Ha'mo'ed enjoying festive meals and studying Torah. But instead, Rabbi Abba observed, people use the free time for frivolous and meaningless activities. If this is how people spend Hol Ha'mo'ed, Rabbi Abba laments, it would be better for them to go to work and involve themselves in constructive activity. Chacham Ovadia Yosef infers from this Gemara that frivolous behavior on Hol Ha'mo'ed is worse than working on Hol Ha'mo'ed. Rabbi Abba was prepared to allow people to work in order to prevent them from engaging in non-constructive, foolish activities, and he thus evidently saw frivolity as a worse infringement upon the honor of Hol Ha'mo'ed than work. It is both ironic and unfortunate that in the Jewish world today Hol Ha'moed has become a time for just that – frivolous entertainment and recreation. Rather than observing Hol Ha'mo'ed as a time for eating special meals and engaging in Torah, many Jews instead go on recreational trips and to all kinds of events. We must remember that Hol Ha'mo'ed is a "Mo'ed Katan," a quasi-Yom Tov, and should therefore be observed with special meals, special clothing, and Torah study. Summary: Hol Ha'mo'ed must be observed as a special occasion, similar to Yom Tov, with special meals, Shabbat clothes, and Torah study. It is improper to spend Hol Ha'mo'ed only for going on recreational trips and the like.