Wednesday, January 29, 2014
Please continue to say tehillim for Alta Miriam Bracha bas Sara. (Please note the name change) She is a 21 year old girl who is having a bad reaction to the Asian Flu. Mimi was completely healthy until she got an influenza with pneumonia on January 18th. She is on life supportnd fighting for her life. She is the daughter of a family friend and needs all the tefillos she can get. She is having a tracheotomy around noon (Eastern Time) tomorrow, (1/30/2014) please have her in mind!! If anyone can say tehillim around that time, it would be appreciated! Tizku L'mitzvos!
I received the following request: Please, say tehillim or mention my grandmother in your prayer today, Mera bat Golda, who had difficulty breathing today and now is in Emergency room, she is 90 (in her 91st year). May her condition will improve and she would be release from the hospital today. Amen.
A Lubavitch man visiting from Israel is in critical condition at a Brooklyn hospital due to a severe infection. Please say Tehillim for Shmuel ben Leah. VOLUNTEERS NEEDED! A member of Anash is in critical condition in ICU in Brooklyn! All his family are in Israel and cannot travel to NY. Please daven for a Refuah Shalayma for SHMUEL ben LEAH. We need Male volunteers to be with him at all times. Please call if you can spare some time to be at his side, day or night, even for an hour. Please call Rabbi Lider 917-246-7856 to schedule your shift.
We find many times in the Torah that Hashem gave mitzvos to protect wasting people's work time. This can be found at least two times in our parsha. Firstly, the Torah requires one who injures another person to pay him sheves - the loss of work caused by the injury. Sheves is unlike the other four damages that one who injures another person must pay. The other four are simply recovery of the damage and payment for the pain and embarrassment of the injury. Sheves, on the other hand, is to cover the indirect losses caused by the injury. In many other situations, a damager doesn't pay for such indirect damage. For the loss of work, however, the Torah does require the injurer to pay. Secondly, the Gemara (Bava Kama 79b) says that the reason why one that steals and slaughters (or sells) an ox pays more than one who steals and slaughters (or sells) a sheep, is because he caused its owner to lose work. The Meiri (ibid.) explains that from here we should learn that although one must be careful not to indirectly damage another person in any way, one must be especially careful not to disturb someone from their work. Interestingly, the Chinuch (124) explains that for this reason the Torah instructed to slaughter the chatas ha'of - the bird offering of a sinner - with the fingernail rather than with a knife. This is because if it were to require a knife it would take the kohen time to find a knife and inspect it, which might cause the owner of the offering to waste his work time. Those who generally bring a chatas ha'of are poor day laborers.(AUDIO VERSION HERE) AND PRINT VERSION HERE.
BAIS HAVAAD PARSHA PERSPECTIVES The Jewish Idea of Prison: Teaching the Thief a Thing or Two By: Rabbi Yehonoson Dovid Hool
Surprisingly, though Parshas Mishpatim is devoted almost exclusively to Mishptei HaTorah – the Torah’s laws of money and finance, it opens with the laws of Eved Ivri, the Jewish slave. Rashi points out that this Parshah is discussing the situation in which a thief is caught and no longer has the stolen object, nor does he have enough money to pay for that which he stole. In such a case, the Beis Din has no choice but to sell him into slavery for up to six years, using the money derived from the sale to pay back the thief’s victim. At first glance this seems an odd choice for an introduction to the Halachos of business and money. Rav Yisroel Salanter explains with a parable. Imagine a father who has five sons, four of whom are fine, honest upstanding members of the community. The fifth, however, has left the path of straight and narrow, is mixing with undesirables and is generally heading in a downward direction. Which of his sons is on the father’s mind continuously? This last son, the one who has gone bad, the father thinks about constantly, worrying and trying to think of a way to bring him back to the right path.
In this class (shiur) Mrs. Shira Smiles discusses Parshat Mishpatim Available online in streaming video, or for download in mp3 and mp4 (Ipod video) formats. “Sensitivity Training” did not begin in modern day corporations or schools; it began centuries ago when Bnei Yisroel were given the laws delineated in Parshat Mishpatim and related laws throughout the Torah. These laws are intended to make us super sensitive to the most vulnerable members of society and, by extension, to all mankind. Within this parsha, one group of verses stands out as particularly intense. Beginning with sensitivity to the stranger (or convert), a warning oft repeated in the Torah, the verses continue: “You shall not cause pain (afflict) to any widow or orphan, for if you afflict, afflict (surely afflict) him, if he shall cry, cry out to Me, I will hear, hear his outcry. My wrath shall blaze through My nostrils (vechoro api) and I shall kill you by the sword, and your wives will be widows and your children orphans.” This is indeed powerful language. The only other times Hashem refers to His anger as “blazing through His nostrils” is when He admonishes us against worshipping strange gods. Rabbi Schrage Grosbard asks why do only these two sins elicit such strong condemnation. The effect is further compounded by the doubling of the major verbs, notes Rabbi Sorotskin as he cites the Seforno in Habinah Vehabracha. There must be information conveyed and lessons learned beyond the dramatic effect of saying, “If you afflict, afflict,” “If he shall cry, cry out,” and “I will hear, hear.”
The Torah reading of this week deals with the difficulties and pettiness of human life. I find this to be extraordinary since only last week the Torah dealt with the exalted principles and values system of holiness as represented by the Ten Commandments. It seems to be a letdown to have to speak about oxen goring and people fighting, enslaving and damaging one another when we were apparently just elevated to the status of being a kingdom of priests and a holy nation. The beginning point of the education of many a Jewish child in Mishna and in Talmud is located in the very prosaic laws of torts and damages discussed in this week's Torah reading. In effect the law book part of the Torah begins by showing us people at their worst behavior and weakest moments. Would it not be more inspiring if the Torah somehow began this detailed part of Jewish law with more inspiration and spirituality?
In an article that appeared two months ago in the Jewish Review of Books, Daniel Gordis wrote about the sorry state of the Conservative movement in the current American Jewish scene. The Pew Report documented, with a great body of anecdotal evidence, the demise of this once most numerous and powerful movement. Gordis himself is the scion of a distinguished rabbinical family that exercised great influence in the Conservative movement over the past six decades. Gordis correctly bemoans the fact that for most American Jews their connection to Judaism can only be found in halachicly rigorous Orthodoxy or in a vague liberal, upper crust, vacuous social agenda which claims somehow to be a representation of the Jewish religion.
Our parsha takes us through a bewildering transition. Until now in Shemot we have been carried along by the sweep and drama of the narrative: the Israelites’ enslavement, their hope for freedom, the plagues, Pharaoh’s obstinacy, their escape into the desert, the crossing of the Red Sea, the journey to Mount Sinai and the great covenant with God. Suddenly, now, we find ourselves faced with a different kind of literature altogether: a law code covering a bewildering variety of topics, from responsibility for damages to protection of property, to laws of justice, to Shabbat and the festivals. Why here? Why not continue the story, leading up to the next great drama, the sin of the golden calf? Why interrupt the flow? And what does this have to do with leadership?
On the opening phrase of Mishpatim - "And these are the laws you are to set before them" - Rashi comments: "And these are the laws" – Wherever uses the word "these" it signals a discontinuity with what has been stated previously. Wherever it uses the term "and these" it signals a continuity. Just as the former commands were given at Sinai, so these were given at Sinai. Why then are the civil laws placed in juxtaposition to the laws concerning the altar ? To tell you to place the Sanhedrin near to the Temple. "Which you shall set before them" - G-d said to Moses: You should not think, I will teach them a section or law two or three times until they know the words verbatim but I will not take the trouble to make them understand the reason and its significance. Therefore the Torah states "which you shall set before them" like a fully laid table with everything ready for eating. (Rashi on Shemot 23:1) Three remarkable propositions are being set out here, which have shaped the contours of Judaism ever since. The first is that just as the general principles of Judaism (aseret hadibrot means not "ten commandments" but "ten utterances" or overarching principles) are Divine, so are the details. In the 1960s the Danish architect Arne Jacobson designed a new college campus in Oxford. Not content with designing the building, he went on to design the cutlery and crockery to be used in the dining hall, and supervised the planting of every shrub in the college garden. When asked why, he replied in the words of another architect, Mies van der Rohe: "G-d is in the details".
In parshat Mishpatim we witness one of the great stylistic features of the Torah, its transition from narrative to law. Until now the book of Exodus has been primarily narrative: the story of the enslavement of the Israelites and their journey to freedom. Now comes detailed legislation, the “constitution of liberty.” This is not accidental but essential. In Judaism, law grows out of the historical experience of the people. Egypt was the Jewish people’s school of the soul; memory was its ongoing seminar in the art and craft of freedom. It taught them what it felt like to be on the wrong side of power. “You know what it feels like to be a stranger,” says a resonant phrase in this week’s parsha (23: 9). Jews were the people commanded never to forget the bitter taste of slavery so that they would never take freedom for granted. Those who do so, eventually lose it.
Azar's Question During the years that Rav Kook served as chief rabbi of Jaffa, he met and befriended many of the Hebrew writers and intellectuals of the time. His initial contact in that circle was the 'elder' of the Hebrew writers, Alexander Ziskind Rabinowitz, better known by the abbreviation Azar. Azar was one of the leaders of Po'alei Tzion, an anti-religious, Marxist party; but over the years, Azar developed strong ties with traditional Judaism. He met with Rav Kook many times, and they became close friends. Azar once asked Rav Kook: How can the Sages interpret the verse "an eye for an eye" (Ex. 21:24) as referring to monetary compensation? Does this explanation not contradict the peshat, the simple meaning of the verse?
"If a man strikes his male or female slave with a rod, and the slave dies under his hand, the death must be avenged [the master is punished by death]. However, if the slave survives for a day or two, his death shall not be avenged, since he is his master's property." (Ex. 21:20-21) The Torah portion of Mishpatim deals primarily with laws governing society — personal damages, lending money and articles, manslaughter, kidnapping, and so on. Overall, they fit in well with a modern sense of justice. The laws dealing with slaves, however, are difficult for us to digest. Why does the Torah distinguish between a mortally wounded slave who dies immediately, and one who lingers for a day or two? Is a slave truly "his master's property"? In general, does the Torah look favorably on the institution of slavery?
HARAV CHAIM WEG BRINGS RAV SHLOMO ZALMAN AURBACH WHO WAS ASKED BY A CHOLEH SHOULD I GO TO SHUL ON YOM KIPPUR BUT EST LESS THEN A SHIUR OR STAY HOME?RAV SHLOMO ZALMAN AURBACH ANSWERED STAY HOME.THE SHIUR FOR EATING IS AN OUNCE EVERY 9 MINUTES AND THE SHIUR FOR DRINKING IS ROV RIVIOUS A CHEEK FULL IN OTHER WORDS 1 OUNCE.TO SUMMARIZE THE SHIUR FOR A CHOLEH IS 1 OUNCE OF FOOD AND 1 OUNCE OF DRINK.FOR THE REST OF THE SHIUR CLICK HERE.
Tuesday, January 28, 2014
Monday, January 27, 2014
Four talmidei yeshiva were injured on Monday morning 26 Shevat 5774 on their way south, to the Dead Sea. Their vehicle was involved in an accident at Zohar Junction. One of the injured was reportedly in serious condition, one moderate and the others light. An IDF helicopter was summoned to transport the seriously injured talmid to the Hadassah Ein Kerem Hospital trauma unit. Magen David Adom released the following statement: “We received a call for an accident at Zohar Junction at 7:59. EMTs and paramedics were dispatched and they treated male in his 20s with head injuries. He was intubated and his respirations were assisted. A chopper was summoned to transport him to the hospital. The others are listed in moderate and light condition.” The three others were transported to Soroka Medical Center in Beersheva. The victim transported to Hadassah was taken into emergency surgery to address his head injuries. The talmidim are from Yeshivas Ateret Yisrael. The tzibur is asked to be mispallel for אריה לייב בן טובה לרפואה שלמה. His condition is reported to be “very serious”. As we go to print: The name “Chizkiyahu” has been added so please be mispallel for חזקיהו אריה לייב בן טובה. (YWN – Israel Desk, Jerusalem)
Sunday, January 26, 2014
The Mishkan / Tabernacle - Compact Size (Kleinman Edition) Its Structure, Its Sacred Vessels, and the Kohen's Garments IS AT KESHER STAM
In the midst of the Israelite encampment in the burning desert stood the Mishkan, the Tabernacle, the sacred place where God's Presence dwelled. It was a place of glory, of beauty, of unmatched sanctity, and the focal point of Israel's existence during their journeys in the desert after the Exodus. Now you can see how the Mishkan was built, its sacred vessels assembled, and the bigdei kehunah (the priestly vestments) woven and crafted. With all of the same text and 3D color illustrations as the original version, the smaller and lighter new Compact Edition of the Kleinman Edition Mishkan is a great choice for educators, students, or anyone who doesn't have room for the full sized version. All new lighter paper and more portable size with all of the original text and illustrations. Hundreds of exquisite, full-color, detailed, realistic images of the Mishkan, its sacred vessels and priestly vestments. Relevant Chumash text describing the Mishkan, its vessels, and the priestly vestments, in Hebrew and English. Rashi text, in Hebrew and in English, on these Chumash verses - as elucidated by the acclaimed Sapirstein Edition. Clear explanations of the purpose of each vessel and the manner of use, based on the classic Torah and Talmudic sources. An Overview of the Mishkan and its place in Jewish life, by Rabbi Nosson Scherman A book for every age: clear, detailed captions make this suitable for children too - at home and in the classroom! (FROM ARTSCROLL) USE THIS DURING THE WEEK AND TAKE THE COMPACT SIZE ONE TO SHUL WITH YOU.
CLICK HERE FOR SHIUR AND SOURCE SHEETS ON PARSHAS TERUMAH n this Torah shiur (class) on the weekly Parsha (Torah portion), Mrs. Shira Smiles delves into Parshat Terumah. Parshat Terumah discusses the buliding of the Mishkan, the Tabernacle. The task of building a Sanctuary for Hashem (G-d) is applicable to every Jew, who is charged with building a Sanctuary for G-d in is heart. This class is available online in streaming video and for download in mp3 and ipod video formats.
Friday, January 24, 2014
Chief Rabbi Rav David Lau asks women to light candles 5 minutes early for a segula for the refua shlaima of Rafael Yitzchak Isaac ben Michal and Chaim Micha-el Shlomo ben Michal. The two young boys were poisoned by exterminators' chemicals, along with their two little sisters who did not survive, and their parents, who are in stable condition. Chaim Michoel Shlomo ben Michal Refoal Yitzchok Issac ben Michal
Please add this name to your list for 2 weeks This is a young 20 year old girl, that suddenly got sick, she is now on a respirator and on a lung machine. Alta Miriam Brocha bas Soro The family is asking, whoever can, to please light candles 10 minutes earlier tonight as a zchus for her refuah shelaima Tizku l’mitzvos Gut shabbos
Thursday, January 23, 2014
Please say urgent Tehillim for individuals in need of a Refuah Shelaima: Miriam Brocha bas Sorah, a 21 year old who is critical with double pneumonia and swine flu and Shoshana bas Malka Miriam Gila and Malka Miriam Gila bas Chaya Ita Carol.
The announcement has just come from Mayanei HaYeshua Hospital in Bnei Brak of the petira of HaGaon HaRav Yaakov Galinsky ZT”L, the Maggid Meisharim. The rav was born in Poland in תרפ”א to Rav Avrohom Tzvi ZT”L and learned in Beis Novhardok Bialystok. The rav was very close to the Chazon Ish and the Steipler ZT”L, and worked tirelessly to assist talmidei yeshiva.
Wednesday, January 22, 2014
Beineinu Family update - name change Refoel Yitzchaok Isaac ben Michal Chaim Michoel Shlomo ben Michal An urgent request has been made to say Tehillim for the following names: SHIMON OZER BEN TZIPORA MICHAL BAS RACHEL YITZCHAK ISAAC BEN MICHAL MICHOEL SHLOMO BEN MICHAL Following an exterminator’s visit to their Jerusalem home, the family fell seriously ill. Two of their younger children have died from the poisoning, and the other two are in critical condition. May they have a speedy and complete recovery and be comforted from their loss among the mourners of Zion and Yerushalayim. Your Friends At Beineinu 347-743-4900 www.Beineinu.org Golda@Beineinu.org.
RAV MICHA COHN BRINGS THE M"B WHO SAYS SOMEBODY WITH NO LEFT HAND IS EXEMPT FROM TEFILLIN BUT THE SHEVUS YAAKOV ARGUES.SO WHAT DOES THIS PERSON DO PUT ON SHEL BRACHA AND MAKE 2 BRACHAS ON SHEL ROSH.SOMEBODY RIGHT HAND IS IN AN ACCIDENT SO THAT NOW IT IS THE WEAKER ONE AND THE LEFT HAND IS STRONGER WHERE SHOULD THIS PERSON PUT TEFFILIN?RAV WOSNER SAYS ON THE RIGHT HAND BUT OTHERS DISAGREE.CLICK HERE FOR THE REST OF THE SHIUR AND GET ANSWERS TO A STROKE VICTIM WITH A PARALYZED ARM CAN HE STILL PUT ON TEFILLIN?
Sometimes a parable is given to explain a concept in the Torah and it becomes so famous and accepted that it earns the right to be considered ‘the classic comment’ regarding the issue. One of these statements, made by the Ibn Ezra, is found in this week’s Parsha. And as we shall see, this classic comment deserves a second look.
n this week's parsha we read about the Ten Commandments. One of these commandments is to honor one's parents. In the Shulchan Aruch (YD 240:24) there is a dispute whether there is an obligation to honor one's grandparents. The Rema holds that one is indeed obligated to honor one's grandparents, although honoring one's parents take precedence. Interestingly, the Tana D'vei Eliyahu (Raba 16) teaches that in the first ten generations of mankind --from who we all descend-- everyone honored and cared for their parents. Grandparents, however, were neglected. Noach, however, cared for his grandparents and all other living ancestors, and for this reason he was called a tzaddik - righteous man. We see from here that it is certainly praiseworthy to care for one's grandparents.(AUDIO HERE) CLICK HERE FOR PRINT VERSION.
In this class (shiur) Mrs. Shira Smiles discusses Parshat Yitro Available online in streaming video, and for download in mp3 and mp4 (Ipod video) formats. While Parshat Yitro is best known for our stand at Sinai and the recording of the Ten Commandments, less attention is devoted to the journey to Sinai, a journey that was not only physical, but also metaphysical, spiritual and emotional. The two verses that sum up the journey raise at least as many questions as they answer: “… On this day, they arrived at the Wilderness of Sinai. They journeyed from Rephidim and arrived at the Wilderness of Sinai and encamped in the Wilderness; and Israel encamped (vayeechan) there, opposite the mountain.” Our first question is the obvious one. Why the repetition of information we already know. Further, why is the order reversed, the arrival followed by the point of departure? Based on these questions, what is the Torah trying to teach us? Rashi, the super commentator par excellence, notes that the Torah juxtaposes Rephidim with Sinai to show us that teshuvah, repentance and return to Hashem and Torah, was an integral part of leaving Rephidim just as it was an integral component of our stand at Sinai. Yet the Torah does not document teshuvah as part of that stand. Rashi further comments that “they encamped” is written in the singular form of the verb, indicating that they encamped as a single person with a single heart and desire. This comment seems to parallel Rashi’s comment about the Egyptians who pursued Israel with one heart as one man. How can the two be compared this way?
It is well known that there is a difference of opinion as to whether Yitro’s arrival in the camp of Israel in the desert occurred before or after the revelation and granting of the Torah at Mount Sinai. Even if we say that Yitro arrived before the momentous event of Mount Sinai and that the Torah is recording events in a chronological manner, it still is difficult for us to understand. Why is this most important event in Jewish history as outlined for us in the Torah, be preceded by a rather mundane description of Yitro’s arrival and reception in the camp of Israel? Would it not be more effective to highlight the revelation at Sinai immediately at the beginning of the parsha? And this appears to be especially true since the parsha goes into great detail and some length in describing the circumstances and experience of the revelation at Sinai. Why is there such an apparent emphasis on Yitro and his arrival?
At the end of last month I attended an all day conference here in Jerusalem commemorating the one hundredth anniversary of Rabbi Isaac Herzog’s seminal Ph.D. thesis that he submitted to the University of London. The thesis was a scientific, historical and halachic review of the source of the ancient dye used to produce techelet colored wool for the priestly garments and for the tzitzit/fringes of four cornered garments worn regularly by Jews.
This week’s parsha consists of two episodes that seem to be a study in contrasts. In the first, in chapter 18, Yitro, Moses’ father-in-law, a Midianite priest, gives Moses his first lesson in leadership. In the second, the prime mover is God himself who, at Mount Sinai, makes a covenant with the Israelites in an unprecedented and unrepeated epiphany. For the first and only time in history God appears to an entire people, making a covenant with them and giving them the world’s most famous brief code of ethics, the Ten Commandments. What can there be in common between the practical advice of a Midianite and the timeless words of revelation itself?
The revelation at Mount Sinai – the central episode not only of the parshah of Yitro, but of Judaism as a whole – was unique in the religious history of mankind. Other faiths (Christianity and Islam) have claimed to be religions of revelation, but in both cases the revelation of which they spoke was to an individual (“the son of G-d”, “the prophet of G-d”). Only in Judaism was G-d’s self-disclosure not to an individual (a prophet) or a group (the elders) but to an entire nation, young and old, men, women and children, the righteous and not yet righteous alike.
Few texts have had a deeper influence on Western civilisation than the first chapter of Genesis, with its momentous vision of the universe coming into being as the work of God. Set against the grandeur of the narrative, what stands out is the smallness yet uniqueness of humans, vulnerable but also undeniably set apart from all other beings.
Moses' father-in-law Jethro rejoiced when he heard of all that God had done for the Israelites: "Blessed be God Who rescued you from hand of Egypt and from the hand of Pharaoh, Who liberated the people from Egypt's power. Now I know that God is the greatest of all deities: the very thing they plotted came on them!" (Ex. 18:10-11) The Sages learned from Jethro's blessing that when one sees a place where a miracle occurred for the Jewish people, one should recite the blessing "She'asah nissim" — "Who made miracles for our fathers in this place" (Berachot 54a). This statement, however, is difficult to understand in light of the fact that Jethro did not say this blessing when visiting the Red Sea, but when he met Moses and the Israelites in the Sinai desert. How could Jethro serve as an example for this brachah, which is only recited when seeing the location where a miracle took place?
"Moses sat to judge the people. They stood around Moses from morning to evening." (Ex. 18:13) From the account in the Torah, it would seem that Moses spent all his time judging the people. Yet, it was clear to the Sages that this could not be the case. Overworked Judges The Talmud (Shabbat 10a) relates that two dedicated judges worked such long hours that they were overcome with fatigue. (It is unclear whether this was a physical weakness from overwork, or a psychological depression from time lost from Torah study.) When Rabbi Hiyya saw their exhaustion, he advised the two scholars to limit their hours in court: "It says that Moses judged the people from morning to evening. But could it be that Moses sat and judged all day? When did he have time for Torah study? "Rather, the Torah is teaching us that a judge who judges with complete fairness, even for a single hour, is considered to be God's partner in creating the world. For the Torah uses a similar phrase to describe Creation, 'It was evening and morning, one day' (Gen. 1:5)." Rav Hiyya's statement requires clarification. If judging is such a wonderful occupation — one becomes a partner with God! — then why not adjudicate all day long? And in what way is the work of a judge like creating the world?
Moses awoke early in the morning and climbed Mount Sinai." (Ex. 34:4) The text emphasizes that Moses ascended the mountain at daybreak to receive the Torah. The Sages taught that Moses' subsequent descent from Sinai to transmit the Torah to the people also took place at first light. "Just as his ascent was at daybreak, so, too, his descent was at daybreak" (Shabbat 86a). Why is the hour of these events so significant?
The Laws of Cooking and Warming Food on Shabbat is a comprehensive presentation of hilkhot bishul and the reasoning behind the laws. In this wideranging volume, Rabbi Mordechai Willig presents and analyzes the opinions of the most respected voices in halakhic discourse. He traces the law from the biblical prohibition to rabbinic legislation, and from medieval authorities to decisors of our time. Exploring new issues involving present-day applications and the impact of modern technology, The Laws of Cooking and Warming Food on Shabbat encompasses the range of complexities and challenges of this central area of Jewish law. It is a crucial resource for laymen, students, and scholars alike. Includes sections on: • The Definition of Cooking • The Status of Liquids • Cooking with Solar Heat • The Non-Jew in the Shabbat Kitchen • Blechs, Hot Plates and Timers • Improperly Heated Food • Leaving, Placing and Returning Food to a Fire(FROM KOREN) CLICK HERE FOR THE NSN BY THE BOOK INTERVIEW.
Torah MiEtzion presents original, insightful essays on the Bible by the rabbis of Yeshivat Har Etzion, one of today's most vibrant and influential schools of modern biblical interpretation. Since its founding in Israel in 1968, Yeshivat Har Etzion has emphasized Bible study alongside Talmud study in order to foster what its founder, Rabbi Yehuda Amital z l, called an organic understanding of Torah and Torah philosophy. The result has been the development of a unique, analytically rigorous, creative, interpretive method that is infused with a profound quest for meaning.(FROM KOREN)A LOT OF THE RABBIS ARE FEATURED ON OU NACH YOMI AND SHNIYAM MIKRA.
Radical Responsibility Celebrating the Thought of Chief Rabbi Lord Jonathan Sacks By: Michael J. Harris, Daniel Rynhold & Tamra Wright IS ON AMAZON
Celebrating one of the greatest Jewish scholars of our time, Radical Responsibility brings together thirteen luminaries of Jewish and Western thought to explore the intellectual legacy of Chief Rabbi Lord Jonathan Sacks. Centred on the fundamental themes of his work, ethics, justice, religion, and leadership this collection advances Rabbi Sacks' lifelong quest to bridge Torah and secular wisdom, highlighting the relevance of the Jewish tradition to the challenges of the twenty-first century.(FROM KOREN) HEAR THE NSN BY THE BOOK INTERVIEW HERE.
NSN, Cedar Market in Teaneck, NJ and the Orthodox Union (OU) to Present a Kosher Super Bowl Halftime Show Starring Shlock Rock!
Nachum welcomed the King of Shlock, Lenny Solomon to this morning’s JM in the AM to discuss the biggest news since the advent of the Super Bowl…The Nachum Segal Network will present an unforgettable kosher Super Bowl Halftime show starring the amazing Shlock Rock! With help from Cedar Market in Teaneck, NJ and the OU, this inspired event will give everyone a great alternative to the halftime show that will be on TV.
New Music Alert! Nachum Hosted Yaakov Shwekey on JM in the AM to Officially Debut his New CD, “Kolot”
The Jewish music world is abuzz with the release of a new Yaakov Shwekey CD! Nachum hosted Jewish music star Yaakov Shwekey live via telephone on this morning’s JM in the AM for the official debut of his new CD “Kolot.” Nachum and Yaakov played and discussed a number of the selections and had a special live studio audience to join the festivities. Go out and get your copy of the CD today!
Tuesday, January 21, 2014
HaGaon HaRav Yaakov Galinsky, the famous Maggid from Bnei Brak was hospitalized earlier this week in Bnei Brak’s Mayanei HaYeshua Hospital after complaining of weakness and difficult breathing. According to a Ladaat report based on speaking with family members, they speak of “ups and downs in his condition” and “G-d willing nothing serious”. The rav was hospitalized with similar issues a number of months ago. The tzibur is asked to be mispallel for הרב יעקב בן דבורה לרפו”ש. (YWN – Israel Desk, Jerusalem)
Sunday, January 19, 2014
Sefer Shmuel Introduction By A Journey Through Nach In Depth: From Judges to I Samuel By Rabbi Leibtag. In Depth: Intro to I Samuel By Rabbi Leibtag. SO JOIN Rabbi Yitzchak Etshalom Rabbi Jack Abramowitz and Rabbi Menachem Leibtag FOR SHMUEL 1 TODAY.
Saturday, January 18, 2014
Friday, January 17, 2014
Thursday, January 16, 2014
Wednesday, January 15, 2014
RABBI ELEFANT BRINGS THE S"A WHO SAYS BY BOWING AT THE END OF SHMONEI ESRAI DON'T BE DIFFERENT.RAV SHTERNBAUCH BRING RAV SHNEIDER WHO SAYS ITS CRITICAL TO KNOW WHAT TO DO.THE S"A SAYS BOW DOWN THEN TAKE 3 STEPS BACK.THERE IS A MACHLOKES IN THE POSKIM IF YOU HAVE TO COMPLETELY BOW DOWN.FOPR THE REST OF THE SHIUR CLICK HERE.
RABBI ELEFANT BRINGS THE S"A WHO SAYS ATER YOU FINISH SHMONEI ESRAI TAKE 3 STEPS BACK AND STAY THERE UNTIL KEDUSHA OR AT LEAST CHAZARAS HASHATZ.THEV REMA SAYS THIS APPLIES TO THE SHLIACH TZIBUR ALSO.THIS ALSO APPLIES WHEN DAVENING BY YOURSELF DONT GO BACK MEDITATIVELY.THE POSKIM SAY THIS HALACHA IS NOT SO WELL KNOWN AND THIS HALACHA DOES NOT JUST APPLY TO SHACHRIS AND MINCHA BUT ALSO MARRIV.FOR THE REST OF THE SHIUR CLICK HERE.
Tuesday, January 14, 2014
An elderly yid was found in the mikve on Zayit Ra’anan Street in Yerushalayim at about 5 AM on Tuesday, 13 Shevat 5774. Ichud Hatzalah reports first responders began CPR and the man was listed in serious condition upon their arrival to a local hospital. Ichud officials report the man’s spontaneous pulse and respirations resumed as a result of the CPR. His name for tefilos is Rav Moshe Lipa ben Miral bsoch kol cholei yisrael.
Monday, January 13, 2014
Sunday, January 12, 2014
CLICK HERE FOR SHIUR AND SOURCE SHEETS ON PARSHAS YISRO(MP3 HERE).(NOTE THIS DIVAR TORAH FEATURES In Logic of the Mind Logic of the Heart by Rabbi Ahron Soloveitchik) In this Torah shiur (class) on Parshat Yitro, Mrs. Shira Smiles examines the passuk that says that the Jewish People stood under the mountain, and the gemara that explains that Hashem held the mountain over them, forcing them to accept the Torah. This Torah class is available online in streaming video and for download in mp3 and ipod video formats. Summary by Channie Koplowitz Stein “Had He brought us close at Mount Sinai but not given us the Torah, it would have sufficed us.” (Haggadah) This line from the compilers of the Haggadah seems counterintuitive. Wasn’t our presence at the foot of Mount Sinai intricately intertwined with receiving the Torah, with our proclaiming, “We will do and we will listen?” Yet the Sages of the Great Assembly felt that the Sinai experience was not identical with receiving the Torah. After all, only the Ten Commandments were enunciated at Sinai, while the other laws were revealed by Moshe during their sojourn in the desert, and mostly toward the end of that era. Since that is the case, what exactly does the Sinai experience mean to us as a people and as individuals? There is yet a further question that confronts us. The Torah states that Bnei Yisroel stood “under the mountain”. The Medrash tries to elucidate this apparent impossibility by explaining that Hashem uprooted the mountain and suspended it above Bnei Yisroel, giving them an ultimatum: “If you accept the Torah, good – but if not, there will be your burial place.” Under these circumstances, how can we laud our acceptance of the Torah; we were coerced into it.
On the heels of his mega-hit “Yesh Tikva”, Benny Friedman was hard at work on a follow-up album of original songs. But a phone conversation with a friend and fan set a different project in motion. This special project is reaching its final stages and in the coming weeks, the popular singer will release “Bnei Heicholo: A Shabbos with Benny Friedman”, produced by Sruly Meyer, arranged by Avremi G. and recorded and directed by Ian Freitor. For some added flavor, Benny has also teamed up with the Yedidim choir, whose golden touch adds a splendid dimension to the entire album. Bnei Heicholo leads listeners on a musical tour through Shabbos, from the joy of Friday afternoon’s preparations to the serenity of candle lighting and right on through Havdala’s soft nostalgia. “I’ve dreamed of a Shabbos album for years,” Benny explains. “And recently, between Yesh Tikva, concerts and the heavy work on the upcoming original album, we stopped for Shabbos, as it were.” In addition to the lofty title track, an ethereal Chabad Nigun, the album features Benny’s take on over 20 nigunim, Zemiros and popular songs, all tied together by the theme of “the day of rest.” (MOSTLY MUSIC) PRINT DISCOUNT HERE.