Rabbi 720p In Dual Audio Hindi

No other festival has this dual symbolism. Not only are the Four Kinds and the tabernacle different in character: they are even seemingly opposed to one another. The Four Kinds and the rituals associated with them are about rain. They were, says Maimonides (Guide for the Perplexed, III: 43), the most readily available products of the land of Israel, reminders of the fertility of the land. By contrast, the command to live for seven days in booths, with only leaves for a roof, presupposes the absence of rain. If it rains on Succot we are exempt from the command (for as long as the rain lasts, and providing it is sufficiently strong to spoil food on the table).

In a way not shared by any other festival, Succot celebrates the dual nature of Jewish faith: the universality of God and the particularity of Jewish existence. We all need rain; we are all part of nature; we are all dependent on the complex ecology of the created world. Hence the Four Kinds. But each nation, civilisation, religion is different. As Jews we are heirs to a history unlike that of any other people: small, vulnerable, suffering exile after exile, yet surviving. Hence the succah.

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Just received this awesome comment on YouTube on the Chony Milecki interview video we just released. This guy gets it and as he mentions in text below he is a Baal Teshuva so I am including this audio highlight (below) about how amazing Baal Teshuvas are.

SAM SANDERS, BYLINE: The attack took place in the primarily ultra-Orthodox Jerusalem neighborhood of Har Nof, which is home to many English-speaking dual citizens. Four victims were in the synagogue for morning prayers, Avraham Goldberg from Great Britain and three dual U.S.-Israeli citizens - Moshe Twersky, the grandson of a prominent Boston Rabbi, Aryeh Kupinsky of the Detroit and Kalman Levine of Kansas City. Rabbi Shimon Kraft of Los Angeles was best friends with Levine.

By that point, Elk went by the name Elkohen and appeared to be a well-versed Jewish scholar, said Brill, himself an ordained rabbi. In the interview, Elk described himself as a "good Jewish boy from New Jersey" who had grown up in a secular Jewish home but "fell in love" with Orthodox Judaism while attending Temple University in Philadelphia, according to Brill's account.

Michael Elk eventually ran a yeshiva for Messianic Jews and sought to raise his prominence in the Jewish community, said Beyneynu founder Shannon Nuszen. His five children attended ultra-Orthodox schools, and Elk worked as a scribe, rabbi and mohel, performing circumcisions. He claimed to be a "kohen," a descendant of Aaron, the biblical high priest.

All the while, he was working to coordinate missionary work in Israel, according to the watchdog groups. While living as a rabbi, Elk authored a book and anonymous blog posts about his work as an undercover evangelist, according to the Jerusalem Post.

Spring 2023

Favorite Talmud Sugiyot

Thursdays, 7:30-8:45 p.m., Zoom

Feb. 2, 9, 16, 23

Yes, it is true that we Beth Meyerniks stake our spiritual lives on the Torah. But, in practice, we actually live our Jewish lives according to the Talmud, the collection of rabbinic stories and legal discussions, that came many centuries later. Come learn with Rabbi Eric Solomon some of the most famous Talmudic texts which shape our Jewish lives today at Beth Meyer, in our homes and in our hearts.

Rabbi Lew was a fascinating character: he was in line to be the head of the San Francisco Zen Center when he changed gears and decided to become a rabbi. He was a great author, teacher, and social activist. You can read a short obituary here, for his full story read his memoir, link below.

The stereo was dual-purpose, with an 8-track tape deck on the front side. I remember playing Barbra Streisand on 8-track, though I can't remember what else I had inherited on those big boxy cassettes.

YUTorah Online is made possible by the generosity of Marcos and Adina Katz and is coordinated by Yeshiva University's Center for the Jewish Future . It offers more than 240,000 shiurim via webcast in audio, video and text formats by our Roshei Yeshiva and other YU luminaries. The opinions and views expressed are solely those of the author or lecturer and should not be attributed to Yeshiva University.

Jonathan Bernis is the president and CEO of Jewish Voice Ministries International and the author of A Rabbi Looks at the Last Days. Bernis, who grew up in a traditional Jewish family, serves on the boards of several organizations that minister in Israel; he holds dual U.S./Israeli citizenship. His weekly television show, Jewish Voice with Jonathan Bernis, is broadcast throughout the United States, Canada, Israel, and other countries in Europe and Asia. Jonathan lives in Arizona, with his wife, Elisangela, and daughter, Li'el.

In most cases, rabbis will also insist that the ring be given after sheva berakhot, the seven blessings toward the end of the wedding ceremony, so as to be performed well after the kiddushin has been completed.

A more elegant solution is possible. The practice in Sephardic communities and in Jerusalem is for the groom to assume his ketubah obligations under the huppah, immediately following the kiddushin. This obligation is assumed through an act of kinyan (acceptance of ownership or responsibility), classically performed by the groom taking an object (often a handkerchief or a pen) from the officiating rabbi in the presence of witnesses. However, since the groom is obligating himself to the bride, it is actually more appropriate that the bride, and not the rabbi, give him the object. (See Shulkhan Arukh, Hoshen Mishpat, 195:1,3.) This object can be a ring.

Rambam (Hilchot Ta'aniyot Chapter 1) -- as noted by Chasam Sofer (Orach Chaim 208) and later by Rav Soloveitchik -- highlights a different aspect of these days -- that of repentance. By contemplating the past tragedies and realizing that any generation that has not merited the restoration of the Mikdash is also considered guilty of the same crimes which led to its destruction, the individual is spurred to repent for the misdeeds of both his ancestors' and his own generations.

Perhaps the fact that we traditionally read this Haftorah before Tish'a B'Av itself serves to highlight that the entire extended mourning period surrounding the fast-day, the week of Tish'a B'Av according to the Talmud and, by common custom, including the Three Week period from 17 Tammuz, also is an appropriate time for both themes: mourning and repentance. The Kozhnitzer Maggid zt"l quoting Rav Elimelech of Lizhensk zt"l alludes to this duality by commenting on the verse from Eicha, after which this mournful period is named: "Kol rod'feha hisiguha bein ha'metzarim" -- "all of her [Tzion's] pursuers overcame her between the straits." The Maggid interprets this verse homiletically as "all who pursue Hashem [rod'fei kah] during this time period of Bein HaMetzarim will succeed in achieving their spiritual quest."

In the dual merit of our mourning over the physical and spiritual devastation brought about through our past and present misdeeds and hopefully the thoughts and actions of repentance motivated by this mourning, may we see the complete "simchas Y'rushalayim" in our days!

Rabbi Shalom Carmy is a rabbi and professor, teaching philosophy and Jewish studies at Yeshiva University, where he is Chair of Bible and Jewish philosophy at Yeshiva College and an affiliated scholar at Benjamin N. Cardozo School of Law. Shalom is Editor Emeritus of Tradition, Contributing Editor of First Things, and has published hundreds of articles on Jewish thought, Tanach, and other subjects, along with being the mentor of many students over his years of teaching.

So, such a divine revelation would involve specific demands. Not all of which would make sense or appeal to us. It would also call upon us to be intellectually and emotionally engaged, to do some of our own work for ourselves to be on our own. You would have an outlook that would recognize both the majesty of the human being and the debasement of the human being. It would have an individual quality that relate to God as one individual reaching out, the alone to the alone, as Plotinus put it.

Note: This American Life is produced for the ear and designed to be heard. If you are able, we strongly encourage you to listen to the audio, which includes emotion and emphasis that's not on the page. Transcripts are generated using a combination of speech recognition software and human transcribers, and may contain errors. Please check the corresponding audio before quoting in print. PrologueIra GlassElias stopped eating meat when he was three or four. His mom can't remember-- it's been so long. He's seven now. And he doesn't think that anybody else should eat meat either, and he freaks out. He cried and pleaded at his grandmother's at New Year's when he heard that she might cook brisket, until she offered not to. There was the time that he got so upset in a restaurant smelling the meat cooking in the kitchen and seeing all the people around them eat their meals that he had to go sit up front by the door.

When considered individually, each of these moving accounts appear quite impressive. Once these remarkable testimonials are examined as part of a larger pattern, however, they present us with a serious theological problem. be457b7860