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Ryan Dawson joins Ryan Gable to talk Biblical history, mythology, and theology, and how they relate to current events. https://www.ryandawson.org*The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The accepted practice when washing Netilat Yadayim in the morning is to pour water on each hand three times, in alternating fashion. Meaning, one first pours water on the right hand, then the left, a second time on the right, a second time on the left, and then a third time on the right and then the left. The Seder Ha'yom (Rav Moshe Ben Machir, Sefat, 16 th century) maintained that one should pour three times consecutively on the right hand, and then three times consecutively on the left hand. Due to the difference of opinion, there were those who washed their hand twice, once in each sequence, in order to satisfy both views. However, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that the Arizal taught that one should wash in alternating fashion, and this is the accepted practice. The Zohar explains that each hand must be washed three times because the impurity that descends upon the hands during the night is particularly difficult to remove. It has a way of "jumping" from one hand to the next, and the only way to remove it is by causing it to "tire," so-to-speak. We therefore wash three times in alternating fashion to eliminate this impurity. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, notes a seeming contradiction between two passages in the Zohar regarding Netilat Yadayim. In Parashat Vayesheb, the Zohar writes that one first washes the right hand, before washing the left, and this is, indeed, the accepted practice, as mentioned. Elsewhere, however, in Parashat Teruma, the Zohar instructs washing the left hand first. The Bet Yosef initially suggests reconciling these two passages by distinguishing between the washing in the morning, and the washing before eating bread. In the morning, when we seek to eliminate the Tum'a (impurity) from the hands, it would be improper to begin with the left, as the forces of Tum'a are associated with the left – which is the side of Din, judgment – and giving it precedence would have the effect of empowering those forces. We therefore begin with the right, the side associated with Hesed (kindness). When washing for bread, however, the Zohar instructs starting with the left hand. But the Bet Yosef then presents a different way to reconcile the two passages in the Zohar, which he felt was more correct, and according to which one begins with the right hand for both the morning washing and Netilat Yadayim before eating bread. He explains that in Parashat Teruma, the Zohar refers to washing, but to lifting the cup, and teaches that one should not pick up the cup with the left hand. Instead, one should pick up the cup with the right hand, and then transfer it to the left, as though asking the left to serve the right, thus showing that the left side – the side of Din – is subservient to the right side, the side of Hesed. But as for the actual washing, one always begins by pouring water from the left hand onto the right hand. This sequence should be followed even by those who are lefthanded. Precedence is given to the right hand when washing Netilat Yadayim not because of the right hand's dominance – in which case we might distinguish between righthanded individuals and lefthanded individuals – but rather because of the association between the right and Hesed. This association is true regardless of whether one is righthanded or lefthanded, and so even a lefthanded person begins with the right hand when washing Netilat Yadayim. The Mishna Berura brings the opinion of the Gaon of Vilna (1720-1797) that one should wash both hands a fourth time. The Gaon maintained that the water that remains on the hands after the third washing contains impurity, and thus it should be washed off the hands. Many people follow this practice. The Yalkut Yosef writes that if one does not follow this practice, he should ensure not to touch his face with hands after the morning washing until his hands are dry. As mentioned, one should always lift the cup with his right hand and then transfer it to the left, in order to express the left's subservience to the right. One must avoid transferring the cup directly from the left hand to the right hand, as this would suggest the right's subservience to the left. Therefore, after one washes his right hand with the cup held by the left hand, he should not transfer the cup directly to the right hand, but should instead put it down, and then lift it with the right hand. The proper procedure, then, is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the next washing. Of course, this should then be repeated a third time (and a fourth for those who wish to follow the Gaon of Vilna's practice.) The Seder Ha'yom maintained that while washing Netilat Yadayim, one must ensure not to touch a moist part of the cup's handle, as this would contaminate those drops of water, which will then contaminate the other hand. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), however, disagreed. He explained that according to the Arizal, the forces of impurity do not affect a small, negligible amount of moisture, such as the droplets on the handle of a cup. Therefore, while washing Netilat Yadayim, one can touch any part of the handle. It is not necessary to use a cup with handles for Netilat Yadayim. Such a cup offers the benefit of helping to ensure that the hands do not touch each other during the process of transferring to the cup, but it is not required, as long as one sees to it that his hands do not touch. Summary: When washing Netilat Yadayim in the morning, one must wash his hands three times in alternating fashion. The proper procedure is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the second washing. This should then be repeated a third time. Some then wash both hands a fourth time. Those who do not should ensure not to touch their face after Netilat Yadayim until their hands are dry. This procedure should be followed by both righthanded individuals and lefthanded individuals. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring.
Talmud Bavli, Rambam, Zohar
According to the Zohar on Parashat Ki-Tevo, we are already in the midst of the period called "The End of Days." Our way to deal with the enormous pressures that are exerted on each of us, from all directions, is found here in the Parashah. Why is 'Teshuvah', as the Zohar explains it, the best way, not only to survive, but to win in a big way? How does this relate to the work of the heart? This is what will decide the how will we get through the coming years and how will we deal with so many challenges. For a short reading about this Parashah: https://livekabbalah.org/ki-tavo Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-tree-of-life-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Halacha requires washing one's hands each morning, and the Rosh explains that this is because the hands move around during the night, and likely touched an unclean part of the body. According to this explanation of the Rosh, we easily understand why Halacha requires washing only the hands, and not other parts of the body. Other sources, however, give other reasons for this obligation. The Zohar teaches that when one's soul departs as he falls asleep, he is overcome by harmful spiritual forces. Although these impurities leave when a person wakes up, they remain on the hands, and must therefore be eliminated through washing. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to Parashat Toledot, explains that the fingers and toes are especially susceptible to the harmful spiritual forces. A person's ten fingers and ten toes, the Ben Ish Hai writes, correspond to the five Hebrew letters known as "Mansepach" – Mem, Nun, Sadi, Peh and Chaf – which are formed differently when they appear at the end of a word, for a total of ten letters. According to the teachings of Kabbalah, these letters are associated with the forces of impurity. The combined value of these letters in Gematria is 280 – the Gematria of "Par," a term which alludes to the harmful spiritual energies. Although these forces cannot descend upon a person while he is awake, they are able to cling to his fingers and toes when he sleeps. We therefore eliminate these forces with water, which represents the divine attribute of kindness that defeats the harmful spiritual energies. (The word "Mayim" – "water" – may be read as an acrostic representing the phrase "Maleh Yadenu Mi'birchotecha" – "Fill our hands with Your blessings.") If so, then we should expect Halacha to require washing both the hands and feet each morning. Why do we wash only the hands? Citing the Yefeh Sha'a, the Ben Ish Hai answered that these forces cannot be removed from the toes. They cling so tightly to the toes that washing is incapable of eliminating them. Only the Kohanim, who washed with the sacred water of the Kiyor in the Bet Ha'mikdash, had the ability to remove this impurity from their toes, which is why the Torah requires the Kohanim to wash both their hands and their feet before entering the Bet Ha'mikdash to perform the service. We, however, are unable to remove the impurity from our toes, and so we do not wash our feet in the morning. The Ben Ish Hai adds that the sanctity of Shabbat empowers us to remove some degree of this impurity by washing our feet on Friday in honor of Shabbat. As we saw in a previous installment, the Rashba gave a different reason for the morning hand-washing, explaining that as we prepare to start our day of devoted service to Hashem, we resemble the Kohanim arriving at the Bet Ha'mikdash to serve. Therefore, we wash our hands each morning just as the Kohanim washed their hands and feet before serving in the Mikdash. It is unclear why, according to the Rashba, we are required in the morning to wash only our hands, and not our feet like the Kohanim.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
We find in our sources four different reasons for the obligation to wash one's hands upon waking in the morning. The Rosh (Rabbenu Asher Ben Yehiel, 1250-1327) writes that the Sages required washing one's hands in the morning because they likely touched the private parts during the night. As the hands became dirty during the night, they must be washed in the morning. The Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) writes that in the morning, Hashem restores our souls which we entrusted to Him when we went to sleep. Not only does He give our souls back – He gives them back to us in perfect condition. We go to sleep tired and worn, and we wake up in the morning refreshed and energized. It behooves us, then, to commit ourselves each morning to pay our debt of gratitude by serving Hashem to the best of our ability. Hence, just as the Kohanim wash their hands before entering the Bet Ha'mikdash to serve, we must similarly wash our hands before we begin our day of devoted service to G-d. According to the Rashba, then, we wash our hands in the morning because we are like the Kohanim, preparing to serve the Almighty. A third reason appears in the Zohar, which teaches that when a person's soul departs at night, he experiences a kind of death, whereupon harmful spiritual forces overtake his body. These forces leave when one wakes up in the morning, though they remain attached to the hands. We therefore wash our hands each morning to eliminate these harmful spiritual elements. A similar – but not identical – explanation is given by the Orhot Haim (Rav Aharon Ha'kohen of Lunel, late 13 th -early 14 th century). Based on the Gemara in Masechet Shabbat (109a), he writes that one's hands become contaminated by harmful spiritual forces overnight, and must be removed by washing. Unlike the Zohar, which speaks of contamination resulting from sleep – a state of quasi-death – the Orhot Haim says that the night itself brings impurity to the hands. These different explanations will yield practical differences in various situations – such as if one slept during the day, or if one remained awake during the night. We will, please G-d, explore the practical Halachot in subsequent installments.
durée : 00:32:12 - Talmudiques - par : Marc-Alain Ouaknin - Marc-Alain Ouaknin reçoit l'éditeur Michel Valensi à l'occasion de la réédition de La poétique du Zohar d'Eliane Amado Lévy-Valensi. - équipe : Alexandra Malka Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France
This week on The Neshamah Project, we explore three teachings from the Or HaChayyim on the opening words of Parashat Re'eh: “See, I place before you today blessing and curse.” These teachings unfold as a spiritual progression. First, Moses invites us to taste the deeper fulfillment of spiritual life for ourselves. Then, the Or HaChayyim draws on the Zohar's teaching that each of us carries a nitzotz Moshe—a spark of Moses, an inner capacity to hear and recognize Torah. Finally, the word Anokhi returns us to Sinai, suggesting that the Divine Voice is still speaking and placing the choice between awakening and forgetfulness before us *hayom*—today, in each ordinary moment. Taste it. Find it within you. Choose it, again and again.
Industrial Talk is talking to Zohar Kantor, Co-Founder at PLCs.ai about "Converting PLC code into plain-language operational intelligence". The conversation highlights the importance of the Barcelona Cybersecurity Congress from November 3-5, 2023, and the need for cybersecurity professionals to attend. Scott Mackenzie emphasizes the significance of industrial professionals telling their stories and leveraging AI to enhance their operations. Zohar Kantor from PLCs AI discusses their platform, which simplifies PLC programming and diagnostics, reducing downtime and improving efficiency. Kantor stresses the importance of trust in AI solutions and the need to empower employees rather than replace them. The platform offers code optimization and documentation, aiming to support manufacturers in maintaining and optimizing their automation systems. Outline Barcelona Cybersecurity Congress Announcement Scott introduces the Barcelona Cybersecurity Congress, emphasizing its importance for cybersecurity professionals.The event is scheduled for November 3-5 in Barcelona, with networking opportunities and expert discussions.Scott mentions their own participation and encourages listeners to mark their calendars.The event aims to provide valuable insights and connections within the cybersecurity industry. Introduction to Industrial Talk Podcast Scott praises industrial professionals for their boldness, bravery, and problem-solving skills.The conversation shifts to Zohar Kantor and his company, PLCs AI, which simplifies PLC programming and provides greater insights.Scott shares their experience teaching PLCs at a technical college and expresses support for Zohar's solution. Importance of Telling Your Story Scott emphasizes the need for companies to tell their stories through AI platforms.They discuss the critical role of storytelling in business success and social presence.Scott shares their experience of countless conversations with industry professionals and the importance of amplifying messages.The conversation highlights the challenges of finding, retaining, and inspiring people in the industry. Challenges in the Industry and the Role of AI Scott identifies people-related challenges as the real impact on the industry, including finding, retaining, and inspiring talent.They discuss the importance of creating a resilient business culture and the role of leaders in inspiring their teams.Scott introduces the concept of a "high beer factor," emphasizing the need for authenticity and relatability in communication.The conversation touches on the importance of persistence and the role of media companies like Industrial Talk in supporting industrial professionals. Zohar Kantor's Background and PLCs AI Zohar Kantor, introduces himself and his company, PLCs AI, which focuses on simplifying PLC programming and providing greater insights.Zohar shares his experience joining a startup in 2017 that brought defect inspection based on AI to industrial manufacturing.He discusses the challenges of integrating AI with legacy PLC technology and the need to simplify the process for engineers.Zohar explains the concept of PLCs AI and its mission to open up the "black box" of PLCs, allowing engineers to understand and diagnose issues more effectively. PLCs AI's Solutions and Use Cases Zohar describes how PLCs AI helps maintenance engineers diagnose and resolve issues by guiding them through the process.The platform allows engineers to query and diagnose issues from the HMI in plain language, reducing downtime and costs.Zohar explains the concept of "explain" and "generate" use cases, where the platform helps engineers understand and resolve issues quickly.The platform also provides recommendations for code optimization and ensures compliance with industry standards. PLCs AI's Impact on New Lines and Commissioning Zohar discusses the role of PLCs AI in the commissioning process, helping manufacturers document and optimize new lines.The platform ensures that documentation is generated throughout the code on a line basis, making it easier for maintenance and operation teams to manage the line over its lifespan.Zohar highlights the importance of documentation in the life cycle of a line, where 85-90% of the costs are incurred in maintenance and retrofitting.The platform aims to support manufacturers in maintaining their brownfield with legacy PLCs, ensuring smooth operations and reducing downtime. Challenges and Opportunities in the Market Zohar identifies the need to gain trust from engineers and experts in the conservative manufacturing industry.He emphasizes the importance of trust in human-to-platform connections and the role of PLCs AI in empowering employees.The conversation touches on the broader impact of AI on the workforce, with a focus on efficiency and productivity rather than job replacement.Zohar shares insights from top-notch manufacturers who approach PLCs AI for solutions to their automation challenges. Conclusion and Contact Information Scott wraps up the conversation, expressing admiration for Zohar's passion and the potential of PLCs AI.Zohar provides contact information for PLCs AI, encouraging listeners to reach out and try the platform.Scott reiterates the importance of telling one's story and the role of Industrial Talk in supporting industrial professionals.The conversation ends with a reminder of the upcoming Barcelona Cybersecurity Congress and the importance of staying connected and informed. If interested in being on the Industrial Talk show, simply contact us and let's have a quick conversation. Finally, get your exclusive free access to the Industrial Academy and a series on “Why You Need To Podcast” for Greater Success in 2026. All links designed for keeping you current in this rapidly changing Industrial Market. Learn! Grow! Enjoy! 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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara in Masechet Berachot (5b) teaches that it is praiseworthy to position one's bed to the north or south, and one who makes a point of doing so is rewarded. Rashi explains that the Shechina's presence is to the east and west, and thus it would be disrespectful for a bed, where marital relations take place, to face either of these two directions. Talmideh Rabbenu Yona (commentary by the disciples of Rabbenu Yona, Spain, 1200-1263) offer a different explanation, noting that inside the Bet Ha'mikdash, the Menorah was situated along the southern wall, whereas the Shulhan (table) was to the north. The light of the Menorah symbolizes Torah wisdom, whereas the Shulhan, upon which bread was placed, represents Parnasa (material sustenance). For this reason, the Gemara elsewhere (Baba Batra 25b) teaches that one who seeks Torah wisdom should tilt slightly to the south while praying, whereas one who seeks wealth should tilt to the north. Similarly, Talmideh Rabbenu Yona write, a bed should be positioned to the south and north to express the prayer that the children produced by the couple should be blessed with both Torah wisdom and wealth. Interestingly, however, the Zohar teaches that to the contrary, the head of the bed should be positioned to the east, and the end of the bed to the west. The Vilna Gaon (cited by the Mishna Berura, 3:11) suggested reinterpreting the Zohar's comments such that it is not in disagreement with the Gemara, but others, including the Arizal, understood that the Zohar indeed disputed the Gemara's teaching. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that one should follow the Zohar's view – which was accepted also by the Arizal – and position the bed with the head to the east. Numerous other Poskim, however, ruled that since this issue remains unresolved, one can position the bed in whichever direction he prefers. Indeed, the Shiyureh Ha'kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that in his day, the custom was to pay no attention whatsoever to the position of beds. This is the ruling followed by the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) and Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995). Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that it is preferable to follow the Arizal's view, but if this would cause any sort of inconvenience, one may position the bed north to south. On the occasions when I have been asked this question, I responded by noting to the questioner that this issue is many times less consequential than far more critical issues, such as the proper observance of the laws of family purity. As we saw, most Poskim conclude that the position of the bed does not matter. One's priority must be adherence to the more difficult but also far more consequential laws governing the relationship between husband and wife.
Tisha B'Av, Rosh Hashanah, and the Power of Remembering According to the Zohar, one of the central themes of Tisha B'Av is forgetting God . Where do we see this? It says that when Yaakov Avinu had his wrestling match with Esav's angel, it took place on Tisha B'Av—the time when Esav was granted the power to impact Yaakov and bring about the Galut (exile). As we know, Esav's angel displaced Yaakov's sciatic nerve, the Gid Hanasheh . That is the simple explanation. The Deeper Meaning of Gid Hanasheh The Zohar expands on this by asking: what does Nasheh actually mean? Simply put, nasheh means to be dislocated, as the root nash means "to move." However, the Zohar points out , nasha means to forget, making the Gid Hanasheh the sinew of forgetting . Its spiritual essence causes a person to forget God. We see the word נשה meaning to forget when Yosef said, "Ki nashani" —"For God has caused me to forget ." As we know, the human body has 365 sinews, which correspond to the 365 solar days of the year and the 365 negative commandments ( mitzvot lo ta'aseh ). Each day has a matching component in man, in time, and in the Torah: In man: The physical Gid Hanasheh . In mitzvot: The prohibition against eating the Gid Hanasheh . In time: The fast of Tisha B'Av. Furthermore, the words "Et Gid" ( ) contain a hidden hint to all the dark fast days of the Churban (destruction): Et ( ): Refers to Tisha Av ( ). Gimmel ( ): The 3rd day of Tishrei— Tzom Gedalia . Yud ( ): The 10th of Tevet— Asara B'Tevet . Dalet ( ): The fast of the 4th month (Tammuz)— Shiva Asar B'Tammuz ( Tzom Harevii ). Another connection between Yaakov and the Churban on Tisha B'Av is the custom to place a stone under one's pillow on Tisha B'Av night. This stems from Yaakov Avinu placing stones around his head when he slept. Some teachings suggest that Yaakov's dream also occurred on Tisha B'Av; that is why he saw the spiritual guardians of the nations ascending and descending, and why he became terrified when he saw Edom (Esav) ascending without coming down. Regardless, we see that the primary force of Tisha B'Av is the force of forgetting . Rosh Hashanah: The Remedy of Zikaron The way we fight back against this spiritual forgetfulness is through Rosh Hashanah. Rosh Hashanah is Yom Hazikaron —the Day of Remembrance. Simply speaking, we often explain this as the day when God remembers us, which is true. However, Rav Moshe Feinstein offers a deeper insight: "remembrance" in this context means God remembering our memory of Him . The secret to our success on Rosh Hashanah is our active remembrance of God. The more we keep God in our thoughts, the more He remembers us—as we say in the Retzei Vhachaletzanu addition to Birkat HaMAzo on Shabbat : if we do not forget the Beit Hamikdash , God will not forget us. Our act of not forgetting Him and His act of not forgetting us are intrinsically linked. Of course, God never literally forgets us. When it appears He has forgotten, it is merely hester panim (the hiding of His Face). In truth, God is always watching us— metzitz min hacharakim (peeking through the lattices). In the haftarah of Parshat Shoftim, the Jewish people claim, "God has forgotten me and forsaken me." God responds: "Can a mother forget her nursing child?" Hashem adds that even if a human mother could somehow forget her child, "I will never forget you." What Does It Mean to Forget? "Forgetting" in a spiritual sense does not mean complete amnesia—like forgetting a computer password. It means that something is no longer at the forefront of your mind . If someone asks you today, "Did you think about your eighth-grade rebbi today?" You would say, "No." Did you forget who he is? No, but he was "forgotten" in the sense that he was not on your mind. Similarly, when the prophet asks if a mother could forget her child, it doesn't mean she forgot his name; it means she became distracted and left him behind. He wasn't on her mind at that moment. Conversely, Zikaron (remembrance) means actively bringing something to mind and setting it into action. The word Zachar (male/remember) is connected to action—males represent active givers, whereas females represent recipients. Therefore, to "remember" God means to actively keep Him on the front burner of our minds. When we do this, we, so to speak, put ourselves at the forefront of His mind in an active, dynamic way. Standing Before the "Spiritual MRI" The Zichronos —the section of Mussaf where we declare that God remembers all actions—is the most critical part of our Rosh Hashanah prayers. Malchuyot: Acknowledges Hashem's sovereignty—a fundamental pillar of emunah (faith) as we crown Him King. Shofrot: Recalls the revelation at Har Sinai. Zichronos: The part most personal to us, as we read how God reviews every individual's life—who will live, who will die, which countries will experience war or peace. When you internalize that God is examining your every deed, thought, and mission, it is terrifying. Rav Wolbe compares Zichronos to passing through an MRI machine. It doesn't scan for physical ailments, but for spiritual ones. What will the test results be? Usually, when you take a medical test, you get the results in a few days. But the results of this spiritual MRI do not come immediately. You only find out the results as the year unfolds: Will you buy that new house? What will happen with your health, concerns, and challenges? Since no one is handed their results on the spot, a person could theoretically sit on pins and needles all year worrying. So how do we protect ourselves? The "Life Jacket" of Ein Od Milvado Rav Wolbe notes that right in the middle of the Zichronos prayers, the Torah gives us a spiritual life jacket to keep us from drowning in fear: (Fortunate is the person who does not forget You, the human who draws strength from You.) By actively remembering God and keeping Him on our minds, we create a shield of protection. This is the essence of "Ein Od Milvado" —the ultimate realization that there is nothing in existence other than God. Rav Matisyahu Salomon quotes a powerful idea regarding this concept, citing a famous story about the Brisker Rav (a descendant of the Nefesh HaChaim ). While escaping the Nazis on a train in wartime Europe without papers, the Brisker Rav instructed his children: "Just focus entirely on the concept of Ein Od Milvado. Think only of God." As a Nazi officer approached them, the Rav briefly had a momentary lapse in focus, caught himself, and re-centered his mind on Ein Od Milvado . The Nazi turned around and walked away. Rav Matisyahu Salomon points out: If someone told you that a month from now you'd be trapped on a train surrounded by Nazis, what would you do? You would spend every single day practicing Ein Od Milvado ! There is a similar story about the Beis HaLevi (also a descendant of the Nefesh HaChaim ). The Russian authorities had blockaded a town to search warehouses for contraband goods—which many local Jews traded in out of financial necessity. One merchant, terrified because his warehouse was full of illegal goods, ran to the Beis HaLevi after Shacharit . The Beis HaLevi told him: "We are going to sit right here and study the concepts of Ein Od Milvado in the Nefesh HaChaim until it is crystal clear to you." They spent the entire morning engrossed in this study. By lunchtime, the inspectors reached the merchant's warehouse and marked an 'X' on the door before leaving for lunch. When two different inspectors came by after lunch, one saw the 'X' and said, "We already checked this one," and walked past. The man was saved. Bringing Remembrance Into Action Rav Matisyahu Salomon explains that Rosh Hashanah is our personal Ein Od Milvado moment. We need Hashem on our minds the entire day, and the entire month of Elul is designed to prepare us for this focus. We even bring this mindfulness into our Rosh Hashanah festive meals through the Simanim (symbolic foods). The Meiri asks: Why do we recite the Yehi Ratzon requests in the middle of the meal rather than before it? He explains that the prayers were recited as people ate. Why? Because we don't want to forget God even while eating! When we eat pomegranate salad, we recite Yirbu Mitzvotenu K'Rimon to connect the food back to God. When we eat the head of a lamb, we recall Akeidat Yitzchak . Every step of the way—even during a physical meal—is about keeping Hashem at the forefront of our minds. Rav Wolbe teaches that we must maximize every single second of Rosh Hashanah. While it takes effort, keeping God in our thoughts is the ultimate antidote to the spiritual forgetfulness of Tisha B'Av, realigning our lives and ushering in a sweet, blessed new year.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Torah value of Seni'ut – modesty – applies even in private, and even when one uses the restroom. Although one might intuitively assume that G-d is not present in the restroom, and does not descend into places of filth, the truth is that G-d is present everywhere. He is incapable of getting dirty, or becoming contaminated, and so He is present even in the lowliest and dirtiest locations, including the restroom. As such, Halacha requires conducting oneself appropriately even when using the restroom. The importance of this concept can be seen in the Gemara's discussion in Masechet Berachot (62b) about the story of King Shaul when he was pursuing David. As we read in the Book of Shemuel I (24), David was hiding from Shaul in a cave, and as Shaul passed near the cave, he needed to perform his bodily functions, and so he looked for a private place. He went deep into the cave, far from the entrance, and he exposed the minimum amount needed to relieve himself. While he was in the cave, David's men urged him to kill Shaul, who was trying to kill him. David, however, refused, and he instead secretly cut the corner of Shaul's garment, which he later showed to Shaul to inform him that he had the ability to kill him but refrained from doing so. The Gemara comments that it was Shaul's high standards of modesty when performing his bodily functions that provided the merit in which he was not killed during those moments. Earlier (Berachot 62a), the Gemara teaches that one who conducts himself modestly even in the restroom is saved from the poisonous snakes and scorpions, and also from "demons." Back then, people used outhouses, which exposed a person to harmful creatures such as snakes and scorpions. As Rashi explains, by acting modestly in the outhouse, one avoids drawing the attention of those creatures. And the demons, Rashi writes, respect those who act in a modest way, and so they do not seek to harm such a person. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites the Yafeh La'leb as teaching that modest behavior in the restroom is one of the practices through which a person earns long life. The Mishna Berura cites the Sefer Misvot Katan (Rav Yishak of Corbeil, France, d. 1280) as maintaining that modest conduct when performing bodily functions constitutes a Torah obligation, established by the verse in the Book of Debarim (23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be holy." Others maintain that this verse speaks specifically of a military camp, and the Sages extended this requirement to all times and places. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873) writes that as this question is subject to a debate among the Rishonim, we must treat the obligation of modesty in the restroom as a possible Torah obligation and thus apply the same stringencies that we apply to other Torah obligations. The Gemara (Makkot 16b) teaches that it is forbidden to postpone performing one's bodily functions, and one should instead relieve himself as soon as he feels the need. The Torah (Vayikra 20:25) commands, "Ve'lo Teshakesu Et Nafshotechem," which the Gemara interprets to mean that one may act in a revolting manner. The Gemara gives the example of drinking water from the cup used to collect the blood when bloodletting. (The modern-day equivalent would be drinking water from the utensil used to collect one's blood when he takes a blood test.) Another example given by the Gemara is restraining oneself when he needs to relieve himself. One who does so is, essentially, carrying bodily waste around with him wherever he goes, which is disgusting, and it is thus forbidden. The Rambam, in Hilchot De'ot, adds that restraining oneself is also unhealthful, and adversely affects a person's health. As one is required to maintain his physical strength so he can properly learn Torah and serve Hashem, this is yet another reason why one must not delay using the restroom when he needs to. Additionally, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that delaying using the restroom makes it more difficult to maintain the purity of one's thoughts. It is improper to leave the door to the restroom open when one uses it, even if nobody is home, because, as the Zohar teaches, harmful spirits are in the restroom at that time. The Ben Ish Hai emphasizes this point, noting that only if the odor in the restroom is unbearable, one is allowed to leave the door open, provided that privacy can be assured. The Ben Ish Hai writes that if one needs to perform his bodily functions in an open field, such as if he has no restroom available, then he should face north or south, but not east or west.
Fluent Fiction - Hebrew: Desert Revelations: A Journey of Healing and Creativity Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-07-29-07-38-20-he Story Transcript:He: במדבר הגדול של הנגב, מול הנוף השקט והמדהים של חולות הרוחשים סודות עתיקים, התקיים ריטריט רוחני.En: In the great Negev Desert, facing the quiet and stunning landscape of sands whispering ancient secrets, a spiritual retreat took place.He: החום הצרוב של הקיץ מילא את המקום ברוגע נוחי.En: The searing heat of the summer filled the place with a soothing calm.He: כל זה קרה סביב חג תשעה באב - זמן של אבל וחשבון נפש ביהדות.En: All of this happened around the holiday of "Tisha B'Av" - a time of mourning and introspection in Judaism.He: זוהר, אומן מחפש שלווה והשראה, היה שם.En: Zohar, an artist seeking peace and inspiration, was there.He: הוא התבונן בגדולתה של השמש השוקעת, כאשר מחשבות על חייו ריחפו בראשו.En: He observed the majesty of the setting sun, as thoughts about his life floated in his mind.He: הרצון הפנימי שלו היה למצוא שקט פנימי ויצירתיות אבודה.En: His inner desire was to find inner peace and lost creativity.He: מרים, מארגנת הריטריט, דאגה לכל פרט.En: Miriam, the retreat organizer, took care of every detail.He: היא הייתה אישה מרגיעה אך קצת סתומה, עם עבר שמסתתר בין קפלי שורות פניה.En: She was a calming yet slightly enigmatic woman, with a past hidden within the lines of her face.He: היא הבינה שאנשים כמו זוהר ואליור, אחד משתתף נוסף, הגיעו לכאן לחפש תשובות.En: She understood that people like Zohar and Elior, another participant, came here searching for answers.He: אליור, חפשן רוחני מוכר בחבש תחת רגשות אשמה, קיווה למצוא כפרה.En: Elior, a well-known spiritual seeker haunted by guilt, hoped to find redemption.He: הוא הסתובב בשטח הריטריט עם ספר תפילות ישן, כאילו נמצא בחיפוש מתמיד אחר תשובות שמסתתרות בתוך כתובים ישנים.En: He wandered around the retreat grounds with an old prayer book, as if in a constant search for answers hidden within its ancient words.He: לאחר יום ארוך בחום המדבר, התאספו כולם למדיטציה משותפת עם השקיעה.En: After a long day in the desert heat, everyone gathered for a shared meditation at sunset.He: אז קרה משהו מוזר.En: Then something strange happened.He: דמות מסתורית הופיעה בתוך ההמון.En: A mysterious figure appeared among the crowd.He: אישה מבוגרת עם עיניים עמוקות ונוגעות ללב. נראו כאילו הם חולמות סיפור ישן.En: An elderly woman with deep, touching eyes seemed as if they were dreaming an old story.He: מרים חשה במתח וכתוצאה מזה ניסתה לגלות את זהותה, אך האישה נשארה דוממת.En: Miriam sensed the tension and consequently tried to discover her identity, but the woman remained silent.He: היא יצאה לדבר למשתתפים, ודיברה דווקא על כאב - כאב אישי משל עצמה, על ימים חשוכים ואובדן.En: She began to speak to the participants, and spoke specifically about pain - her own personal pain, about dark days and loss.He: היא לחשה מבלי לצעוק, וקולה נטמע בין הלחשים של החול.En: She whispered without shouting, and her voice blended with the whispers of the sand.He: זוהר ראה אותה ונשאב לתוך סיפורה.En: Zohar saw her and was drawn into her story.He: הכאב שלה התערבב בשלו.En: Her pain mingled with his.He: זו הייתה הפגישה שאותו לא חזה, כזו שדחקה אותו לנפשו העמוקה ביותר.En: It was an encounter he had not foreseen, one that pushed him into the deepest parts of his soul.He: האם להתעמת עם הצלילים הפנימיים הללו, או לשוב לאולפן האמנותי שלו, לנסות לשכוח?En: Should he confront these inner echoes, or return to his artistic studio, trying to forget?He: באותה מדיטציה משותפת, הדמות המסתורית שיתפה את כל חוויותיה.En: During that shared meditation, the mysterious figure shared all her experiences.He: היא סיפרה על אהבתה שאבדה בזמן מלחמה, על נופיה שהשתנה ללא שוב.En: She spoke about a love lost during a war, about landscapes irrevocably changed.He: הקבוצה כולה נותרה נטולת נשימה.En: The entire group was left breathless.He: זוהר זעק פנימה, ותקווה חדשה עלתה בו.En: Zohar cried out inwardly, and a newfound hope rose within him.He: הוא הבין שהפחדים חייבים להירפא, ולא להידחק.En: He realized that fears must be healed, not suppressed.He: זו הייתה תובנה קשה, אך גם מעצימה.En: It was a difficult insight, but also empowering.He: בתום ימים מספר, ובמהלך טקס תשעה באב שהסתיים בהרמת קול בתפילה מרגשת, יצא זוהר מהמדבר לאותו האולפן המוכר שלו.En: After a few days, during a Tisha B'Av ceremony that concluded with the uplifting sound of prayer, Zohar left the desert for his familiar studio.He: הוא היה אדם שונה, עם יצירתיות חדשה שהתעוררה והבנה עמוקה יותר של עצמו ושל קשריו עם אחרים.En: He was a different person, with new creativity awakened and a deeper understanding of himself and his connections with others.He: המדבר עשה את שלו.En: The desert had accomplished its task. Vocabulary Words:retreat: ריטריטlandscape: נוףsearing: צרובcalm: רוגעmourning: אבלintrospection: חשבון נפשmajesty: גדולותdesire: רצוןenigmatic: סתוםpast: עברredemption: כפרהhaunted: חבשguilt: רגשות אשמהtension: מתחidentity: זהותwhisper: לחשforeseen: חזהempowering: מעציםinsight: תובנהsuppressed: להידחקcreativity: יצירתיותechoes: צליליםsearching: לחפשhidden: מסתתרdark: חשוךloss: אובדןbreathless: נטולת נשימהhope: תקווהhealed: הירפאuplifting: מרגשBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.
World War III is the greatest of them all and it is the war for the winning vision. Whoever tells the story of the human race, the narrative, is the one who will control it. The war is between the most materialistic civilization that has arisen on earth and the monotheistic spiritual consciousness of Moses. Whoever controls consciousness, controls society. The emptiness of the materialistic consciousness prevents the flow of true abundance, good fortune, satisfaction and fulfillment. How to achieve true fulfillment and a sense of luck and satisfaction - "Man shall not live by bread alone" (Parashat Ekev). When the channels of abundance are barren and dry, the Zohar claims that this is what brings wars and destruction to the world. For a short reading about this Parashah: https://livekabbalah.org/ekev Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations
¿Quién soy? ¿De dónde vengo? ¿A dónde voy? ¿Por qué hay sufrimiento?Si alguna vez te has hecho estas preguntas, este episodio es para ti. Hoy en Sabiduría Oculta, nos adentramos en la sabiduría más antigua y profunda que ha acompañado a la humanidad: la Cabalá. Pero no la Cabalá de moda, de amuletos rojos o fórmulas mágicas. Hablamos de la Cabalá auténtica: un método práctico para conocerte a ti mismo, entender el propósito de tu vida y conectar con tu esencia espiritual.Basado en el libro "Cabalá para Principiantes" del Rav Michael Laitman, exploramos:¿Qué significa realmente la palabra Cabalá?El deseo de recibir y cómo transformarlo.¿Quién puede estudiar Cabalá?El "Lenguaje de las Ramas" y cómo leer los textos espirituales.La reencarnación desde la perspectiva cabalística.El propósito de la creación: ¿por qué estamos aquí?Cómo empezar tu propio camino espiritual.Este episodio es para ti si sientes que hay algo más allá de la vida material, buscas respuestas a preguntas profundas, o simplemente quieres entender qué es la Cabalá.Únete a nuestro grupo de WhatsApp para seguir profundizando juntos. https://chat.whatsapp.com/HeFZzihhLY0LGcQorxIRlwLee este libro y otros más: https://drive.google.com/drive/folders/12lVUQrq_vdwjyupNYXsTDd1YYS1M6fj2?usp=sharingSígueme en redes sociales
התוכן א) הוראה לילדי ישראל ממ"ש בזהר בתחילת פ' דברים שפעם הלכו ר' יהודה ועוד כמה חכמים בדרך ופגעו בילד א', והילד למד אתם תורה ורזי תורה, ואמר ר"י "זכאה דרא" שבו לומדים גם ילדי ישראל תורה ורזי תורה וכו'. וע"י לימוד פנימיות התורה ש"לית תמן מחלוקת" מתחזקת האהבת ישראל, ועי"ז מתבטלת סיבת הגלות וכו'. ב) לימוד מהנהגות האריז"ל 1) זכה לרוח הקודש מפני ששמח מאד בעשיית המצוות. 2) הכניס בנוסח התפלה לומר קודם התפלה "הריני מקבל עלי מצות עשה של ואהבת לרעך כמוך". 3) הי' מכניס ידו לכיס ומוציא משם כסף ע"מ לשלם עבור מצוה או לתת צדקה בלי לספור כמה כסף הי' שם. ג) הצעה ובקשה מילדי ישראל: שמיום זה עד ט"ו באב יוסיפו כל יום בתורה, מזמור תהלים ובצדקה.משיחות יום ה' פ' דברים, ד' מנחם-אב ה'תש"מ להתלמידים ולהתלמידות שיחיו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=17-07-2026 Synopsis (1) A lesson for children from the Zohar at the beginning of parashas Devarim: The Zohar states that Rabbi Yehudah and other Sages were once traveling when they encountered a certain child who taught them Torah, including secrets of the Torah. Rabbi Yehudah said: “Meritorious is the generation” in which even children study Torah and the secrets of the Torah etc. Studying the inner dimension of Torah, “where there is no dispute,” strengthens Ahavas Yisroel, thereby eliminating the cause of the exile. (2) A lesson from the Arizal: (a) The Arizal said that the reason he merited Ruach HaKodesh was because he took exceptional joy in doing mitzvos. (b) He introduced the practice of saying “I hereby accept upon myself the positive commandment to ‘Love your fellow like yourself'” before davening. (c) When he gave tzedakah and the like, he would put his hand into his pocket and take out money without counting how much it was. (3) A proposal and request to Jewish children: From now until Tu B'Av, children should add each day in Torah, Tehillim, and tzedakah.Excerpts from sichos of Thursday, parashas Devarim, 4 Menachem-Av 5740 – to children For a transcript in English of the Sicha: https://thedailysicha.com/?date=17-07-2026
A number of books draw an intriguing – though puzzling – parallel between two periods on the Jewish calendar: the period of Ben He'mesarim (the Three Weeks from Shiba Asar Be'Tammuz through Tisha B'Ab) and the period of the holidays in the month of Tishri. The month of Tishri begins with Rosh Hashanah, and the holiday season concludes with the celebration of Shemini Aseret on the 22nd of Tishri. (In the Diaspora, we observe Shemini Aseret as a two-day celebration, referring to the second day as Simhat Torah, but fundamentally, this is just one day, on the 22nd of Tishri, and this is how it is celebrated in Israel.) According to a number of Rabbis, these two 22-day periods parallel one another, and are linked to one another. This parallelism leads us to an astonishing conclusion – that the final days of these two periods, Tisha B'Ab and Simhat Torah, are connected. This conclusion is astonishing because, quite simply, it would have been hard to come up with any two days on the Jewish calendar that are more different from one another. In fact, these days are polar opposites – and not only because one day is spent fasting, sitting on the floor and mourning, while the other is spent dancing, singing and feasting. Simhat Torah marks the day when the first Bet Ha'mikdash was inaugurated. King Shlomo conducted a two-week celebration in honor of the Temple's inauguration, which culminated on the 22nd day of Tishri. And, for this reason, the Zohar teaches that Shlomo is considered the "Ushpizin" for Shemini Aseret, which is, in a sense, the eighth day of Sukkot. It thus emerges that the day when the Bet Ha'mikdash's inauguration was completed is, remarkably, linked to Tisha B'Ab, the day when the Bet Ha'mikdash was destroyed. If Shemini Aseret is associated with Shlomo Ha'melech, then Tisha B'Ab is associated with Yirmiyahu – the prophet who warned of the destruction of the Bet Ha'mikdash. Shlomo Ha'melech enjoyed a life of wealth, prestige, peace, comfort and serenity, and he composed Shir Ha'shirim – a joyful, heartwarming book about the intense love between Hashem and the Jewish People. Yirmiyahu suffered misery throughout his life, being constantly taunted and at one point even imprisoned, and then personally witnessed the destruction of Jerusalem and was driven into exile. The book he wrote – Echa, which we read while sitting on the floor on Tisha B'Ab – laments the rupture of the bond between G-d and His people, and the unspeakable calamities that befell our nation at the time of Jerusalem's destruction – the polar opposite of Shir Ha'shirim. Interestingly enough, the Arizal – based on a number of earlier sources – teaches that King Shlomo's soul returned in Yirmiyahu, further underscoring the connection between Simhat Torah – the day associated with King Shlomo – and Tisha B'Ab – the day associated with Yirmiyahu. These two figures shared the same soul, and thus the days that embody their lives' respective missions are closely linked. These two days are linked because Simhat Torah is the day when we celebrate the precious gift of the Torah – and it is through Torah that we become worthy of redemption. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) writes that Mashiah does not wish to redeem a nation of ignoramuses. It is only when we recommit ourselves to Torah learning and put in the time and effort to learn that we earn our long-awaited final redemption. Tisha B'Ab is associated with Simhat Torah because it is through the joy of Torah learning, embodied by the festive celebration of Simhat Torah, that we end the exile which we mourn on Tisha B'Ab. In our community – and in many others, as well – we are witnessing a truly extraordinary phenomenon, one which clearly shows that we are well on our way to making the transition from Tisha B'Ab to Simhat Torah, from mourning the destruction of the Bet Ha'mikdash to celebrating the restoration of the Bet Ha'mikdash. My father recalled to me how in his time, people spent Tisha B'Ab afternoon at the beach. Now, as everyone knows, Tisha B'Ab is likely the greatest day of Torah learning in the entire year. Synagogues are packed with men and women of all ages hearing Torah classes for many hours throughout the day, and some even the entire day. Ironically, in our time, Tisha B'Ab has turned into a "Simhat Torah." Of course, it is still a day of mourning and grieving. But nevertheless, we cannot overlook the drastic change that has occurred, with the entire community – and many other communities – joining together for hours upon hours to learn Torah on this day. This phenomenon is representative of the broader transition that has been taking place in recent years. People are devoted to Torah learning like never before. With all the unique spiritual challenges of our generation which I and many other Rabbis speak about regularly, the amount of Torah being learned on a daily basis in our time is breathtaking. This is a clear sign that we are, gradually, transitioning from Tisha B'Ab to Simhat Torah, from a state of Hurban (destruction) to a state of redemption. May Hashem help us continue this transition, to continue devoting ourselves to Torah learning and inspiring others to do the same, so we may be worthy of Mashiah's arrival and the rebuilding of the Bet Ha'mikdash, when we will experience an everlasting Simhat Torah, amen.
En quoi le 9 Av est-il un jour de fête ? N'est-il pas plutôt un jour de deuil ? Que signifie, en Hébreu, le mot Moed ? Qu'est-ce qu'Hachem attend de nous le 9 Av ? Pourquoi a-t-Il de la peine pour nous en ce jour ? Pourquoi ne se dit-Il pas, par exemple, "Tant pis pour eux s'ils ont fauté !" ? À l'époque du Beth Hamikdach, pourquoi pouvait-on se rapprocher d'Hachem bien plus facilement que maintenant ? En quoi la vie était-elle, alors, particulièrement extraordinaire ? Réponse à travers des propos du Tour et du Zohar.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara in Masechet Kiddushin (31a) tells that Rav Huna son of Rav Yehoshua made a point of always keeping his head covered, and he explained that since the Shechina hovered over his head at all times, it is appropriate to cover one's head as a sign of respect. This same Rav Huna is cited elsewhere (Shabbat 118b) as saying that he was worthy of reward for ensuring never to walk four Amot (cubits) with his hair uncovered. In a different context (Shabbat 156b), the Gemara teaches that wearing a hair-covering helps engender Yir'at Shamayim (fear of Heaven) and thus prevent us from sin. It tells that a woman was warned by astrologers that her infant son would be a thief as an adult. She understood this to mean that the boy was born with a natural inclination toward theft. In an effort to avoid this outcome, she saw to it that the child's head would always remain covered, so he would be cognizant of Hashem's presence at all times and thus stay away from sin. In addition, she fervently prayed to G-d that he would be righteous. Once, the Gemara says, when this boy was still a child, he was sitting beneath somebody's palm tree learning Torah, and his head covering blew off. He looked up and saw a cluster of luscious dates. Enticed, he ate the dates, which were somebody's private property – showing how a head covering helps protect a person from the Yeser Ha'ra (evil inclination). (Thanks to his mother's efforts, though, this boy grew to become Rav Nahman Bar Yishak, one of the great Sages of the Talmud.) Similarly, the Zohar (Balak 187a) teaches that one must avoid walking more than four Amot with his head uncovered, because the Shechina hovers over his head. The Zohar adds that this concept is alluded to in the verse in Kohelet (9:8), "Ve'shemen Al Roshecha al Yehsar" – "Oil shall not be lacking upon your head." The Shechina (divine presence) is compared to fire, and Misvot are the "oil," the fuel that sustains its presence in our lives. Covering our heads brings us Yir'at Shamayim so that we remain loyal to G-d's commands. The Zohar reiterates this point later (Pinhas 245b), citing the verse, "Melo Kol Ha'aretz Kebodo" (Yeshayahu 6:3) – G-d's glory fills the entire earth. We acknowledge and give honor to His presence by wearing a head covering. The Rambam, too, in his Guide for the Perplexed (3:52), emphasizes that the great Sages always ensured to cover their heads out of respect for the divine presence. However, as we know, there are many otherwise observant Jews (especially in our community) who do not wear a Kippa all the time. They make a point of wearing a Kippa when they enter the synagogue, but not throughout the day when they go about their ordinary affairs. Is this acceptable, or are these individuals failing to fulfill a Halachic obligation? This question depends on whether we regard head-covering as a strict Halachic requirement, or as a Middat Hasidut – a recommended measure of piety. The Maharam of Rothenberg (Germany, c. 1215-1293), cited by the Orhot Haim and Kolbo, maintained that Halacha does not forbid going about bareheaded, and the Sages who ensured to have their heads covered did so as a Middat Hasidut. This is also the clear implication of the Rambam, in the passage cited earlier, where he mentions that great Rabbis made a point of covering their heads – indicating that this is a recommended measure of piety, and not a binding Halachic obligation. The Maharshal (Rav Shlomo Luria, Poland, 1510-1573) drew proof to this view from a passage in the Midrash which emphasizes how Hashem deals with us far more kindly than mortal kings deal with their subjects. Normally, the Midrash comments, when a king's messenger reads to the masses a written royal decree, everyone is expected to stand, remove their hats, and listen with fear and trepidation. But when we read the Shema in fulfillment of G-d's decree, we are not required to stand and remove our head coverings. The Midrash here clearly implies that there would be nothing wrong with baring our heads – even for the recitation of Shema. The Shebut Yaakov (Rav Yaakov Reischer, 1661-1733) refutes this proof, noting that the Midrash later observes that Hashem does not demand that we hunt wild animals to bring them as sacrifices, but rather commands that we offer as sacrifices domesticated animals, which do not need to be hunted. Clearly, this does not mean that it would be acceptable to offer wild animals as sacrifices. By the same token, we cannot necessarily deduce from the Midrash that it is acceptable to recite Shema with our heads uncovered. Maran (Rav Yosef Caro, author of the Shulhan Aruch), in Bet Yosef (91), brings the aforementioned opinion of the Maharam of Rothenberg, that covering one's head is not strictly required, indicating that he concurred with this view. Elsewhere in Bet Yosef (46), however, Maran appears to imply otherwise. In discussing the blessing recited each morning, "Oter Yisrael Be'tif'ara" ("He who crowns Israel with splendor"), Maran explains that we are "crowned" in the sense that we, unlike other nations, are required to cover our heads. Maran adds that even those who maintain that this is not strictly required, agree that it is recommended as an act of piety. Here Maran clearly sides with the opinion that head-covering constitutes an outright Halachic obligation. Regardless, the Hida (Rav Haim Yosef David Azulai, 1724-1806) noted that in the Shulhan Aruch, Maran takes the position that covering one's head is recommended but not strictly required. In Siman 2, the Shulhan Aruch writes that "it is forbidden" to walk about "Be'koma Zekufa" – completely upright, appearing proud and overly confident. In the same sentence, the Shulhan Aruch writes that "one should not walk four Amot with his head bare." When it comes to "Koma Zekufa," the Shulhan Aruch uses the word "Assur" ("It is forbidden"), whereas regarding walking bareheaded, he writes simply that this should not be done. It would thus appear that although it is proper to wear a head-covering, this is not strictly required. However, the Taz (Rav David Ha'levi Segal, 1586-1667) writes that even assuming that head-covering was practiced in ancient times only as a Middat Hasidut, in modern times this has become a strict Halachic obligation. The Taz explains that since the Christians are accustomed to walk about bareheaded, doing so violates the prohibition of "Hukot Ha'akum" – following gentile practices. Hence, in the view of the Taz, one is required to wear a Kippa nowadays in order to avoid transgressing the Biblical prohibition of "Hukot Ha'akum." Hacham Ovadia Yosef disputes this claim. Based on the comments of the Mahari Kolon (Rav Yosef Kolon, d. 1480), Hacham Ovadia writes that one transgresses the prohibition of "Hukot Ha'akum" only if he does something with the specific intention of imitating gentile practices and resembling a non-Jew. If a person decides to leave his head uncovered in the interest of comfort, this does not violate the prohibition. Nevertheless, in a famous responsum in Yehaveh Da'at, Hacham Ovadia writes that nowadays, one is required to wear a Kippa, for a different reason – because this has become the "badge" or symbol of an observant Jewish man. By wearing a Kippa, one identifies himself as a member of the population of G-d-fearing Jews. Conversely, one who chooses not to wear a Kippa presents himself as being non-observant, thereby inviting suspicion, and for this reason, wearing a Kippa has today become an obligation. It seems, however, that this applies only in Israel, where the decision of whether or not to cover one's head is the clear marker of one's self-identification as religious or secular. Here in the United States, however, at least in some communities, this is not the case, and it is known that not all observant Jews ensure to keep their heads covered at all times. Therefore, while it is certainly preferred and advisable to wear a Kippa – and where a person fears antisemitism, he can wear a cap instead of, or over, his Kippa – one who wishes to leave his head uncovered has a basis on which to rely. (Indeed, in the school where I work, I advise the members of the basketball team to leave their Kippot off during games, because the Kippa would interfere with their playing; since the Kippa is not required as a strict obligation, it may certainly be removed for this purpose.) Nevertheless, wearing a Kippa when eating, praying, reciting Berachot and learning Torah is strictly required. Of course, one must wear a Kippa in the synagogue. In the presence of a Rabbi, it is proper to wear a Kippa in the interest of Derech Eretz (common courtesy). When a person wishes to fulfill the requirement of a Beracha by listening to its recitation by somebody else, he must wear a Kippa even though he remains silent, because he is considered as actually reciting the Beracha by listening to his fellow.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara (Shabbat 129a) teaches that one should ensure to purchase shoes for his feet even if this necessitates selling the "ceiling beams of his house." This might mean that the protection provided by shoes for the feet is more important than the protection provided by the roof of one's home. Elsewhere (Pesahim 113b), the Gemara warns that one who goes about barefoot is "excommunicated by G-d." Different reasons have been given for why one should not walk about without shoes. Rashi explains that walking around barefoot is undignified, and Torah Jews are obligated to conduct themselves in a dignified manner as befitting the children of the Almighty. Others explain, very simply, that walking around barefoot is dangerous, as one's feet might be bitten or stung, or might step on a sharp object. Some have noted that the Hebrew word for shoe – Na'al – may be read as an acrostic for the words "Nahash" (snake), "Akrab" (scorpion), "Lahash" ("hissing"). Similarly, some sources warn that one who walks about barefoot is more susceptible to catching a cold or some other virus. Rav Abraham Azulai (d. 1643) offered a Kabbalistic reason for this Halacha, explaining that after Adam and Hava's sin in Gan Eden, G-d placed a cursed upon the ground ("Arura Ha'adama Ba'aburecha" – Bereshit 3:17). It became the domain of the snake, which represents the Yeser Ha'ra (evil inclination) and forces of impurity, and slithers on the ground and eats the dirt. One who walks barefoot, touching the ground without any obstruction, exposes himself to the ground's impurity. Indeed, some commentators explain that the Egyptian sorcerers, who succeeded in mimicking some of the wonders that Moshe Rabbenu performed – such as changing their staffs to snakes, and transforming the water into blood – received their magical powers from the forces of impurity within the ground. For this reason, they were unable to match Moshe after he brought the third plague – the plague of Kinim (lice) – because the earth underneath Egypt was overrun by vermin (Shemot 8:13), and thus they could not access the forces of impurity. According to the Kabbalists, then, one must wear shoes in order not to connect himself to the Tum'a (impure) in the ground. In fact, some suggest that the word "Na'al" is an acrostic representing the phrase "Nahash Afar Lahmo" – "the snake's bread is dirt," alluding to the function of shoes to shield a person from the impurity of the ground, the domain of the snake. In theory, these different reasons yield interesting exceptions to this Halacha. For example, in warm climates, or during the summertime, walking about barefoot will not likely result in illness. And, in societies where walking barefoot has become accepted, it is not considered undignified. The Kabbalists teach that the ground of Eretz Yisrael does not contain the Tum'a that is present in the ground throughout the rest of the world. In practice, however, since we must concern ourselves with all these reasons, one should avoid walking about barefoot everywhere – even in warm regions, in societies where this is accepted, and in Eretz Yisrael. Inside one's home, however, none of these reasons apply: there is no concern of getting sick or being bitten or stung; there is no requirement to appear especially dignified within the privacy of one's home; and the floors are tiled such that one does not step directly on the ground. Thus, it is entirely permissible to walk about barefoot in one's home. This is the ruling of Hacham Ovadia Yosef. One should avoid walking about outside without shoes even if he wears socks. Although the socks protect the feet from the Tum'a of the ground, they do not offer protection from small creatures or sharp objects, and, in most societies, this would be considered undignified. Some sources mention the practice of going outside barefoot as a form of self-affliction for the purpose of achieving atonement for one's sins. People would intentionally endure the discomfort of walking barefoot and hurting themselves, or getting sick, so they could earn expiation for their wrongdoing. (This resembles the account of how the Arizal would roll in the snow during the winter in order to earn atonement.) Hacham Ovadia Yosef, however, opposed all practices of self-affliction, including voluntary fasts. He noted the Gemara's teaching that the Nazir must bring a sin-offering to atone for his self-denial, abstaining from wine. All the more so, we are discouraged from afflicting ourselves unnecessarily by fasting and causing ourselves pain. Hashem expects us to enjoy – in moderation – the comforts and joys of our world, not to deprive ourselves of them. Moreover, voluntary fasts and other extreme measures of piety can often bring more spiritual harm than benefit, as they frequently result in arrogance. Many people who observe such practices ensure to put themselves on display, or to tell their peers about what they do, in order to earn their admiration and esteem – a kind of exhibitionism which is the diametric opposite of piety. Primarily, though, Hacham Ovadia opposed these practices because they lead a person to overlook the most important and most beneficial means of atonement – Torah study. King Shlomo teaches in Mishleh (16:6), "Be'hesed Ve'emet Yechupar Avon" – "Iniquity shall be atoned through kindness and truth," and "Emet" ("truth") refers to Torah learning. In fact, in the blessing of the Amida in which we ask Hashem to help us repent, we begin, "Hashibenu Abinu Le'Toratecha" – "Bring us back, our Father, to Your Torah." The most important and most effective way to rectify one's wrongdoing and earn atonement is through Torah study. The sanctity of Torah has the ability to purge and cleanse the soul of all impurities. I am often approached by people seeking advice for how to attain forgiveness for various sins, and my response is always to attend more Torah classes and devote more time to Torah learning. This isn't my idea – it was written explicitly by Rabbenu Yona (Spain, 1200-1263) in his famous Iggeret Teshuba – a brief guide for those seeking to repent. He says that on the day that a person decides to perform Teshuba, he should immediately commit to increase his Torah learning: if he is accustomed to learning one page, then he should learn two; if he is accustomed to learning for one hour, then he should learn for two hours. Even regarding the six weeks of Shobabim, when there is a time-honored custom to fast on Mondays and Thursdays, the Sadikim teach that spending several hours a day learning achieves more than fasting. This is especially so in today's day and age, when we are not accustomed to abstaining from food, and fasting thus causes frailty which diminishes our productivity and our ability to learn Torah and observe Misvot. It must be emphasized that Torah learning has the ability to atone for even the most grievous sins. The Gemara in Masechet Menahot (110) teaches that one who learns Torah does not need to offer sacrifices for atonement. Even the sin of Lashon Ha'ra – a sin as severe as murder, idol-worship and immorality combined – can be atoned through genuine repentance and Torah learning. Rav Chaim of Volozhin (1749-1821) related that people would ask his mentor, the Gaon of Vilna (1720-1797), how they could atone for the severe sin of Hosa'at Zera ("wasting seed"), and he would respond, "If they devote themselves to Torah study, then they have nothing to worry about." The Gaon of Vilna did not advise these individuals to observe fasts or practice forms of self-affliction or self-deprivation; instead, he urged them to devote time to Torah learning, as this is the universal remedy for all spiritual maladies. (It goes without saying that rectifying this sin also requires common-sense measures such as avoiding places and devices that trigger the Yeser Ha'ra.) We should add that reading the Zohar, too, is beneficial for achieving forgiveness. Even if one does not understand what he reads, the words themselves have inherent sanctity that spiritually cleanse a person. In fact, the Arizal had the custom of reading a section of Tikkuneh Zohar each day from Rosh Hodesh Elul through Yom Kippur, when he would complete the entire work. Clearly, then, one should avoid all measures of self-deprivation, and should instead care for his physical wellbeing so he has the strength and mental energy to devote himself to Torah learning as much as he can.
Episode Notes Notes go hereRabbi Shulman addresses the apparent tension in the Torah's treatment of נדרים and שבועות: Chazal often criticize making vows, yet the Torah opens Parashat Matot with the laws of nedarim and even allows for their annulment. He explains (based on Rav Tzadok and the Zohar) that vows are spiritually valid only when a person's רצון is profoundly aligned with רצון ה׳—to the point of “זה הדבר,” where speech becomes a vehicle for דבר ה׳. Hatarat nedarim then functions as a corrective mechanism when vows emerge from confused or misguided רצון rather than authentic דבקות. Outline: https://danielggordon.github.io/ateresami/matos-speaking-a-vow-20260710-030333-outline-20260710-030404.pdf
What is taught today as basic science, argues Efraim Palvanov, was taught centuries ago in the Zohar. To Efraim, complex scientific functions such as quantum physics, epigenetics, and wave particle duality go hand in hand with Torah and Jewish mysticism. Efraim Palvanov studied biology and chemistry at York University, earned a bachelor of education at University of Toronto, and studied at Aish HaTorah in Jerusalem. He is head of the science department at Bnei Akiva Schools Toronto, runs two regular blogs as well as a YouTube channel, and is the author of five books.Now, he sits down with us to answer eighteen questions with Rabbi Dr. Benji Levy on Jewish mysticism such as the dangers of misinformation in today's world, prayer as self-reflection, and every Jew's role in bringing Mashiach [the Messiah]. 'Here are our questions: What is Jewish mysticism?How were you introduced to Jewish mysticism?In an ideal world, would all Jews be mystics?What do you think of when you think of God?What is the purpose of the Jewish people?How does prayer work?What is the goal of Torah study?Does Jewish mysticism view men and women the same?Should Judaism be hard or easy?Why did God create the world? Can humans do something that is against God's will?What do you think of when you think about Moshiach?Is the State of Israel part of the final redemption?What is the greatest challenge facing the world today?How has modernity changed Jewish mysticism?What differentiates Jewish mysticism from the mysticism of other religions? Does one need to be religious to study Jewish mysticism?Can mysticism be dangerous?How has Jewish mysticism affected your relationships with yourself and with others?What is a Jewish teaching that you always take with you?
Welcome to Shabbat Unbound, the world's longest Friday night Sabbath service, stretching over eight episodes. Instead of rushing through all the Friday night Shabbat prayers in one sitting, like we might in a classical synagogue environment, we're taking our time diving deep into one prayer each episode through song study and sacred conversation. It's the most original and traditional way to engage in the transition into Shabbat, taking each prayer as its own world with its own Torah to teach us. Miriam Terlinchamp, Lex Rofeberg and an incredible group of musicians invite you to discover what happens when Shabbat slows down. The first episode focuses on Shiru L'Adonai. [1] Check out the music video for Shiru L'Adonai here. [2] All the music for the Shabbat Unbound podcast was recorded live at The Monastery Studios in Cincinnati, Ohio under the direction of Ric Hordinski. [3] Check out this page for further learning about Shiru L'Adonai (and all our Shabbat Unbound episodes). [4] Interested in learning more about composer Jake Erhlich and his community? You can find out more about Jake and Congregation T'chiyah on their website. [5] “Every psalm, every prayer is an act of relationship, a way of moving into holy Presence, a way of opening ourselves to hear the voice of the Divine, which the cares of ordinary life may, all too frequently, muffle”. – Psalms of Jewish liturgy, page 121 Miriyam Glazer [6 ] Miriam mentions the Zohar, the mystical text of Kabbalah, when referring to the Sabbath. You can read more about the spiritual nature of the Sabbath in the Zohar, Volume II (Shemot), Terumah 14:164–165
Who was Naamah?In Genesis, she appears only briefly as the daughter of Lamech and the sister of Tubal-Cain. Yet in later Jewish traditions, Midrashic writings, Kabbalistic texts, and the Zohar, Naamah transforms into something far more mysterious—a seductress of angels, companion of Lilith, mother of demons, and a figure connected to the Watchers of Genesis 6. In this episode of Free The Rabbits, Joel Thomas follows the trail from the biblical lineage of Cain into the strange world of extra-biblical traditions surrounding Naamah. Along the way we examine ancient Jewish sources, the Book of Enoch, the Zohar, demonological traditions, Ashmedai (Asmodeus), the Four Demon Mothers, and the recurring theme of fallen angels corrupting humanity. We'll also explore competing traditions that portray Naamah either as a righteous woman connected to Noah's family or as a supernatural entity linked to demonic offspring, dream seduction, idol worship, and the Watchers. How did a nearly forgotten figure from Genesis become known as the "Mother of Demons"?Merchandise: https://freetherabbits.myshopify.comBuy Me A Coffee: DonateFollow: Website | Instagram | X | FacebookWatch: YouTube | RumbleMusic: YouTube | Spotify | Apple Music Films: https://merkelfilms.com Email: freetherabbitspodcast@gmail.comDistributed by: merkel.mediaIntro Music:Joel Thomas – Free The RabbitsYouTube | Spotify | Apple MusicOutro Music:Joel Thomas – GreyYouTube | Spotify | Apple MusicTopics Discussed:Naamah, Cain, Lamech, Tubal-Cain, Genesis 4, Descendants of Cain, Book of Enoch, Watchers, Grigori, Genesis 6, Sons of God, Daughters of Men, Fallen Angels, Pirkei de-Rabbi Eliezer, Genesis Rabbah, Legends of the Jews, Louis Ginzberg, Zohar, Zohar Hadash, Kabbalah, Moses de León, Lilith, Samael, Ashmedai, Asmodeus, Four Demon Mothers, Demonology, Jewish Mysticism, Midrash, Idol Worship, Dream Seduction Traditions, Noah's Wife Traditions, Nammu, Divine Feminine Traditions, Ancient Near Eastern Religion, Biblical Cosmology, Free The Rabbits.
Tammuz and Av are, according to the Zohar, days of judgment. The Creator of the world "provides a cure before the plague" and sends us the secrets of the sweetening of the judgments. How do you turn judgment into mercy, failure into success, death into life, destruction into growth? This is the secret of human correction and this is the secret of true healing. The secrets of medicine and its symbolism in Parashat Balak. The judgment determines our decisions because it controls our mind and thoughts. Only when we soften the judgment will we be saved from the humiliation of bad decisions. Daily Meditation: https://www.youtube.com/watch?v=b8AzyLFM2AY Read and learn more about this Parashah https://livekabbalah.org/balak Join our course program: https://livekabbalah.org/live-kabbalah-courses Join our Zoom Program: https://livekabbalah.org/weekly-zohar-study-live Support our efforts to provide you with more materials, donate to Live Kabbalah: https://livekabbalah.org/donations
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Fluent Fiction - Hebrew: From Jerusalem's Shuk to New Adventures: A Tale of Friendship Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-06-19-22-34-01-he Story Transcript:He: ירושלים הייתה כרגיל מלאה חיים.En: Yerushalayim was, as usual, full of life.He: השוק מחנה יהודה היה הומה באנשים, ריחות, וצבעים.En: The Shuk Mahane Yehuda was bustling with people, scents, and colors.He: זה היה יום קיץ חם וזוהר, מוכר ירקות מקומי, השגיח על הדוכנו, כאשר ראה בחורה צעירה, אריאלה, נראית מבולבלת בין דוכני הפירות הרבים.En: It was a bright, hot summer day, and a local vegetable vendor was watching over his stall when he saw a young girl, Ariella, looking confused among the many fruit stalls.He: "זוהר," קרא אחד המוכרים, חיוך על פניו.En: "Zohar," one of the vendors called out, a smile on his face.He: "מי זו הבחורה שם?En: "Who is that girl over there?"He: "זוהר הסתכל וחייך אליו.En: Zohar looked and smiled back at him.He: "לא יודע, אבל היא נראית זקוקה לעזרה.En: "I don't know, but she seems like she could use some help."He: "זוהר התקרב אל אריאלה ובחיבוק ידידותי שאל, "את צריכה עזרה?En: Zohar approached Ariella and asked her with a friendly embrace, "Do you need help?He: השוק יכול להיות מאוד מבלבל.En: The market can be very confusing."He: "אריאלה נאנחה בהקלה.En: Ariella sighed in relief.He: "כן, תודה.En: "Yes, thank you.He: אני מחפשת דברים אותנטיים, לא רק תיירותיים.En: I'm looking for authentic things, not just touristy stuff.He: משהו שיצור לי זכרונות אמיתיים מירושלים.En: Something that will create real memories of Yerushalayim for me."He: "זוהר חייך.En: Zohar smiled.He: "בואי אני אראה לך מקומות שלא כל אחד מכיר.En: "Come, I'll show you places not everyone knows about."He: "השניים צעדו יחד בין דוכני השוק.En: The two walked together among the market stalls.He: זוהר הראה לאריאלה מאפייה קטנה בפינה הנסתרת, שם אופים לחם בעבודת יד.En: Zohar showed Ariella a small bakery in a hidden corner where they bake bread by hand.He: הם עברו על פני דוכן תבלינים, שם הרוקח נתן להם להריח מריחות שונים מכל קצוות העולם.En: They passed by a spice stall where the vendor let them smell different scents from all over the world.He: הקולות, הריחות, והצבעים התערבבו סביבם ליצירת סימפוניה חיה של חוויות.En: The sounds, smells, and colors swirled around them, creating a living symphony of experiences.He: אך פתאום, החשמל כבה.En: But suddenly, the electricity went out.He: אור היום החזק נמוג באפלה זמנית.En: The strong daylight faded into temporary darkness.He: אנשים צעקו, והילדים התבכיינו.En: People shouted, and children whined.He: "זוהר!En: "Zohar!"He: " קראה אריאלה, לחוצה מהבלבול.En: cried Ariella, nervous from the confusion.He: זוהר, בשקט וברוגע, תפס את ידה.En: Zohar, calmly and quietly, took her hand.He: "בואי, אל תדאגי.En: "Come, don't worry.He: נגיע אל המקום הבטוח.En: We'll get to a safe place."He: "בדרך חזרה, סיפר זוהר על חלומותיו לצאת למסע, לראות את העולם שמעבר לירושלים.En: On the way back, Zohar talked about his dreams of going on a journey, to see the world beyond Yerushalayim.He: הוא סיפר על כמיהתו לבקר במקומות חדשים, אך תמיד חשש לעזוב את הבית ואת משפחתו.En: He spoke of his desire to visit new places but was always afraid to leave home and his family.He: החשמל חזר, והשוק שוב השתקף באור נוצץ וחי.En: The electricity returned, and the market once again reflected in a sparkling, lively light.He: אריאלה חייכה אליו ברוך.En: Ariella smiled at him warmly.He: "אז למה שלא תבוא לטייל בתל אביב?En: "So why don't you come visit Tel Aviv?He: אני יכולה להראות לך את העיר כמו שאתה הראת לי את השוק.En: I can show you the city the way you showed me the market."He: "זוהר חש ניצוץ תקווה לראשונה.En: Zohar felt a spark of hope for the first time.He: "באמת?En: "Really?He: זה יכול להיות מדהים," הוא השיב בהתרגשות.En: That could be amazing," he replied excitedly.He: והם החליפו מספרי טלפון, מבטיחים זה לזו לחקור יחד את מה שמעבר לשוק המחנה יהודה.En: And they exchanged phone numbers, promising each other to explore together beyond the Shuk Mahane Yehuda.He: הצלילה אל הלא נודע הרגישה פתאום אפשרית, ואוריינטלית יותר מתמיד.En: The dive into the unknown suddenly felt possible, and more exotic than ever. Vocabulary Words:bustling: הומהvendor: מוכרauthentic: אותנטייםtouristy: תיירותייםmemories: זכרונותhand: ידspice: תבליניםswirled: התערבבוsymphony: סימפוניהdarkness: אפלהshouted: צעקוwhined: התבכיינוconfusion: בלבולdreams: חלומותjourney: מסעdesire: כמיהתוafraid: חששsparkling: נוצץpromising: מבטיחיםexplore: לחקורbeyond: מעברunknown: הלא נודעalive: חייםlocal: מקומיconfused: מבולבלתembrace: חיבוקrelief: הקלהhidden: הנסתרתtemporary: זמניתexcitement: בהתרגשותBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.
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Most of us think about water in terms of filtration, purity, and quantity. But what about movement? What if water was never meant to be still? Zeev Zohar, co-founder and Chief Technology Officer of Mayu Water joins us this week on the podcast. Zeev is a multidisciplinary entrepreneur, inventor, award-winning industrial designer, and advanced physics thinker who is helping people look at water in a completely new way. Through Mayu, Zeev has helped create the Mayu Swirl, a glass water system inspired by the natural movement of spring water. By using vortex motion, Mayu encourages water to move the way it does in nature, supporting aeration, taste, and a more intentional relationship with the water we drink every day. In this conversation, Autumn and Zeev explore: • What structured water actually means • Why movement matters in nature • The difference between tap water and spring water • How vortex motion may change the way water behaves • Why oxygenation and aeration can impact taste • The role minerals may play in hydration • Why water interacts with everything it touches • How intention, gratitude, and ritual can change the way we relate to water • Why hydration is about more than simply drinking more This conversation will make you rethink something you use every single day. Water is not just a background part of health. It may be one of the most foundational. ✴️ Find Mayu Water on Facebook, Instagram, YouTube, or X
Dharma Seed - dharmaseed.org: dharma talks and meditation instruction
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Dharma Seed - dharmaseed.org: dharma talks and meditation instruction
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thought, the prayer service is a process whereby one ascends from one level to the next, so that by the time he recites the Amida, he is on the highest level where he can speak directly to Hashem. Just as one cannot reach the third floor of a building without first reaching the second floor, likewise, one cannot reach the higher levels before passing through the lower levels, and so each stage of the prayer process is indispensable for the prayers to be effective. Indeed, in the work Maggid Mesharim (Parashat Beshalah), we read that the angel who taught Torah to Maran, author of the Shulhan Aruch, sternly admonished him to ensure to arrive on time in the synagogue so he can complete the entire prayer service. Skipping portions of the service, the angel warned, violates the "Heavenly protocol." Nevertheless, it occasionally happens that, for whatever reason, a person arrives late in the synagogue, and if he recites the entire service, he will be unable to pray the Amida together with the congregation. What should the individual do in this situation? Should he forego the recitation of the Korbanot for the sake of Tefila Be'sibur – praying the Amida together with the congregation – or must he follow the sequence of the prayer service even at the expense of Tefila Be'sibur? The Shulhan Aruch writes that if a person arrives late, then he should skip the introductory sections, and begin with Baruch She'amar so that he can catch up to the congregation and pray with them. If one has time for reciting some of the introductory portions of the prayer service, the Shulhan Aruch adds, then he should recite the morning blessings, as well as the paragraph of "Lefichach" through the verse of "Shema Yisrael" and "Baruch Shem." He should also recite the verses of the Tamid, and the section of the Ketoret, until but not including the paragraph that begins "Rabban Shimon Ben Gamliel." Additionally, he should recite the Ana Be'cho'ah prayer. He should recite the first part of Hodu – until the words "U'bi'nvi'ai Al Tare'u" – and then skip until "Kel Nekamot Hashem," continuing through "Ya'anenu Be'yom Kor'enu." He should then skip until "Hashem Melech" and Baruch She'amar. If one does not have time to recite any part of the Korbanot section, then he should skip it entirely in order to pray the Amida with the congregation, as the value of Tefila Be'sibur – praying with the congregation – overrides the value of reciting the Korbanot. This is the ruling of the Shulhan Aruch, based on the opinion of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310). Likewise, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718), after noting the comments of the Zohar and the Arizal about the importance of reciting the entire prayer service, and of not skipping any portions of it, writes that Tefila Be'sibur is the highest priority, and thus one should skip the earlier sections of the service when necessary to pray the Amida with the congregation. This was the position taken also by the Hida (Rav Haim Yosef David Azulai, 1724-1806). By contrast, the Poskim who follow the teachings of the Kabbalah ruled that one may never skip any portion of the prayer service, even for the sake of Tefila Be'sibur. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is the view accepted by Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He writes that notwithstanding the Shulhan Aruch's ruling, we cannot ignore the Kabbalists' teaching about the importance of the sequence of the prayer service. Furthermore, Hacham Bension adds, if we allow skipping the earlier sections of the prayer service, many people will do so habitually. It is preferable to forbid skipping, so people will see that by arriving late they forfeit the benefits of Tefila Be'sibur, and this will motivate them to make a greater effort to arrive on time. A mourner, Heaven forbid, should not skip the Korbanot section or any other portions of the daily prayer service. Although a mourner is not permitted to learn Torah, he may recite the passages from the Torah and other sources that have been incorporated into the prayer service.
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
As part of the Korbanot section of the morning prayer service, we read the Mishnayot of the fifth chapter of Masechet Zebahim – the chapter of Ezehu Mekoman. This chapter goes through all the various sacrifices that were offered in the Bet Ha'mikdash, and concisely tells us the procedure required for each sacrifice. One reason we read this chapter is so that through our reading, we will be considered as though we actually brought the sacrifices and receive atonement. But additionally, we read this chapter as a fixed daily regimen of Torah learning. By incorporating this reading into our daily prayer, we ensure to learn Mishnayot each day. However, if this is the reason for reciting these Mishnayot, then we must understand what we read. Reading Mishna, or Gemara, without understanding the meaning of the text has no value. When it comes to prayer, although we are of course encouraged and urged to try to pray with Kavana (concentration), our Rabbis taught that there is value to our prayers even without understanding the words. If a person prays with sincere feelings and emotions, then his prayers are accepted regardless of he actually understands the words. But this does not apply to Torah learning. If a person reads a Torah text without understanding what he read, he is not credited with the Misva of Torah study. (The exception is the reading of the Zohar, which has value even if one does not understand what he reads.) Therefore, in order for our daily reading of Ezehu Mekoman to have value and to be considered as Torah study, we must learn the text so we understand what we are saying. This point is made by Hacham Ovadia Yosef. Some add that we recite specifically this chapter each morning because of its unique characteristic – all the information is presented unanimously, without any disagreements. Throughout the Mishnayot we find Mahlokot – disagreements among the Tanna'im regarding the Halachot under discussion. In the chapter of Ezehu Mekoman, however, there are no disagreements. Every Halacha is unanimous, and not subject to debate. This makes this chapter special and worthy of our daily study. Furthermore, I heard many years ago from Rav Meir Mazuz (1945-2025) that this chapter consists of 345 words – the Gematria of the name "Moshe." This alludes to the fact that all the information presented in this chapter regarding the offering of the sacrifice was taught to Moshe at Mount Sinai.
Why Is There an Upside-Down Backward Nun in the Torah? The ZOHAR Reveals. Ba'alosecha.
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
June 2 second from 2:36 There are many people – including yeshiva students and Talmideh Hachamim – who skip the section of Korbanot, which discusses the sacrifices offered in the Bet Ha'mikdash, and begin with Pesukeh De'zimra, from Hodu or from Baruch She'amar. The Hikreh Leb ( Rav Raphael Yosef Hazan, 1741–1820) considered the possibility that those who devote their days to Torah study are perhaps justified in omitting the Korbanot section. Since they spend their time immersed in Torah learning, they might be excused for saving time by skipping this part of the Shaharit prayer. However, the Hikreh Leb dismisses this possibility, writing that as this is part of the daily prayer schedule, there is no excuse for omitting it. We cannot emphasize enough the importance and value of reading the Korbanot section, whereby we access the atonement and blessings that the sacrifices in the Bet Ha'mikdash bring. This is true of all the Korbanot, but it is especially true of the Ketoret – the section dealing with the incense offering that was brought each day in the Bet Ha'mikdash. The Zohar (Midrash Ha'ne'elam, Parashat Vayera) relates that Eliyahu Ha'nabi once appeared to Rabbi Pinhas, and taught him that the public recitation of the section of the Ketoret has the power to protect against plagues. Rabbi Aha, the Zohar writes, once visited the town of Tarsha, and the residents informed him that a plague had been ravaging the town for seven days, and was increasing in severity. He instructed them to choose the forty most righteous men of the town, and divide them into four groups of ten. Each was to go to a different corner of the town and recite the section of the Ketoret. Afterward, Rabbi Aha urged them to visit those who were on the brink of death, and to read the verses that tell of Aharon ending a plague by offering incense (Bamidbar 17). Sure enough, these patients survived. Elsewhere (Parashat Vayakhel), the Zohar emphasizes the protective powers of the recitation of the Ketoret. It cites Rabbi Shimon Bar Yohai's exclamation that if people recognized just how precious this text is, they would take each word and wear it as a crown on their heads. If one recites the Ketoret with proper concentration, Rabbi Shimon taught, he is spared from punishments both in this world and the next world. The Zohar further teaches that the Ketoret should be recited before the Amida prayer, because it helps clear the pathway to the heavens from the harmful spiritual forces that seek to sabotage one's prayers, ensuring that they reach the heavens. Some explain that the special offerings of the Nesi'im (tribal leaders) which they brought in honor of the consecration of the Mishkan were especially cherished by G-d because they included Ketoret. Moreover, Rabbenu Bahya (Spain, 1255-1340) writes that the moments after the offering of the Ketoret were the most auspicious time for blessings and prayers. This is why the Kohen Gadol would recite a special prayer for the people after offering the Ketoret on Yom Kippur, and why Moshe and Aharon blessed the nation on the day of the Mishkan's inauguration, following the offering of Ketoret. I witnessed the power of the Ketoret recitation firsthand. When my congregation's synagogue was being constructed, we encountered one problem after another. For reasons we do not know, Hashem decided to test us by making the process exceedingly difficult. Nothing was working. We consulted with the great Kabbalist Rav Mordechai Attieh, and he came with ten great scholars. They stood around the construction site and recited the Ketoret. Sure enough, after that point, we were able to move forward and complete the project. The power of the Korbanot section and the rewards offered by its recitation should incentivize all of us to do everything we can to ensure that we read this section each day.
On today's episode of The CLS Experience we have a transformational conversation with the brilliant Marcus Weston, diving deep into Kabbalah, ego mastery, conscious leadership, and building true wealth consciousness. Marcus shares his powerful journey from Goldman Sachs and Citibank into becoming a global thought leader helping people reconnect to purpose, soul alignment, and fulfillment. Together, Craig and Marcus unpack why stress is often created by the gap between who we truly are and who we think we need to be, and how Kabbalah offers a lifelong path of awakening deeper desire, consciousness, and meaning. Marcus reframes ego not as something to destroy, but as an “energy intelligence” designed to strengthen us through challenges and resistance. They discuss comfort versus growth, why most people unknowingly make “bad trades” for temporary certainty, and how slowing down reactions creates freedom and power. The conversation also goes deep into money mastery, wealth blocks, receiving and sharing, and why wealth cannot shrink itself to meet your current identity - you must rise energetically to meet it. From purpose and wholeness to pain, leadership, sports psychology, and spiritual tools like Zohar practice and service, this episode is filled with wisdom for anyone looking to elevate their consciousness, leadership, and life.6:19 Awakening Big Desire14:20 Ego Defined by Kabbalah24:32 False Battles to Freedom41:02 Money Mastery Myths45:57 Hidden Wealth BlocksCheck out Marcus on Instagram HERE:Check out Marcus HERE:Check out this podcast live on YouTube:Early Bird Tickets now available for our October live event, CLS: Formation HERE:To join our community click here.➤ Order a copy of Craig's book The Reinvention Formula today! ➤ Join our CLS texting community for free daily inspiration and wisdom to elevate your life, text (917) 634-3796➤ INSTAGRAM➤ FACEBOOK➤ TIKTOK➤ YOUTUBE➤ WEBSITE➤ LINKEDIN➤ X
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
There is a time-honored tradition to remain awake throughout the night of Shabuot and read the special "Tikkun Lel Shabuot" text that is printed in the Mahzorim. Hacham Ben Sion Abba Shaul (Israel, 1924-1998), in his work Or Le'siyon (vol. 3, 18:11), discusses the importance of this custom and presents numerous laws and guidelines relevant to the proper observance of this special occasion (listen to audio clip for precise citation). First, he mentions that even learned men who prefer studying Gemara must set aside their Talmudic studies in order to read the text of the Tikkun Lel Shabuot. If time remains after they complete the Tikkun, they may then study other material that they find more enjoyable. In Yeshivot, Hacham Ben Sion writes, students should follow the instructions of their Rosh Yeshiva in this regard. He also emphasizes that one should read the Tikkun even if he does not understand some sections of the service. Even if one plans to remain awake throughout the night, he should nevertheless recite the Keri'at Shema Al Ha'mita before Hassot (midnight as defined by Halacha). Already after Hassot, one may recite all the morning Berachot, with the exception of "Al Netilat Yadayim" and Birkot Ha'Torah. One should make a point to use the bathroom at some point before morning in order to be able to recite "Asher Yasar." At the point in the pre-dawn hours when it is uncertain whether Alot Ha'shahar (daybreak, the first appearance of light in the eastern sky) has occurred, one should discontinue his Torah learning. He should instead either immerse in a Mikveh or sing songs of praise until Alot Ha'shahar. After Alot Ha'shahar, one should wash his hands in preparation for prayer, but without reciting a Beracha. He then must recite Birkat HaTorah. Hacham Ben Sion cites in this context a passage in the work Sha'ar Ha'kavanot, which comments that whoever remains awake and diligently involves himself in Torah study throughout this night is guaranteed to survive the entire next year and to avoid all harm. Nevertheless, one should make a point of studying "Li'shmah" – with the proper motivation, out of sincere love for and commitment to Torah learning, and not to receive reward. Hacham Ben Sion also warns that sitting idly or engaging in meaningless chatter is no better than sleeping. It is therefore imperative to ensure to spend the entire night engrossed in Torah learning, and not in any other activities. In particular, one must avoid idle conversation inside the synagogue. Hacham Ben Sion also cites a comment from the Zohar that emphasizes the importance of studying with joy and fervor, in reward for which one is blessed with seventy blessings. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) similarly stressed the importance of studying on this night with great enthusiasm and what he termed "purity of heart." Furthermore, on the festival of Shabuot God decrees how many "Hiddushim" (new insights) each individual will be privileged to develop during the coming year, which is determined based on the level of one's intensive study on Shabuot. Hacham Ben Sion writes that when we speak of Shabuot as "the day of the giving of the Torah," we refer not merely to the historical event of Matan Torah, but rather of the process that is renewed each year on this day. God grants a person on Shabuot the ability to think of new Torah insights, and one must therefore pray on Shabuot for Torah knowledge and the wisdom to understand to the best of his soul's capability, and also try to think of "Hiddushim" during his study on Shabuot. During the day of Shabuot, too, one should try to minimize his sleeping in order to spend as much time as possible involved in Torah learning. Every moment spent learning on Shabuot earns a person reward, and one must not squander this opportunity. In fact, there were great Rabbis who would not sleep at all on Shabuot; after remaining awake throughout the night, they would simply continue learning through the day of Shabuot. The Hid"a (Rav Haim Yosef David Azulai, 1724-1806) likewise advises against indulging in sleep on the day of Shabuot. He also emphasizes that one must ensure not to fall asleep during the prayer service. Finally, one should also devote himself to Torah study with extra vigor and diligence during the "Sheloshet Yemeh Hagbala" – the three days of preparation prior to Shabuot. Just as in the wilderness Beneh Yisrael were instructed to abstain from relations and prepare themselves for three days prior to Matan Torah, so must we increase our efforts to learn Torah and minimize our physical indulgence during these three days. Hacham Ben Sion writes that the level of inspiration one receives from the experience of Shabuot depends on the amount of effort he exerted during the three previous days to prepare for this great experience.
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Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.
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