Section Jewish Music & Simcha Channel: 24JEWISH ALERTS large selection videos and feeds in each section


Pinky Weber with Mezamrim Choir at RCCS

Pinky Weber with Mezamrim Choir led by Chilu Posen are Singing at the Rofeh Cholim Cancer Society (RCCS) Dinner in the Ateres Avrohom Hall in Williamsburg Tuesday, May 10 2011,

RCCS was founded in 1997 and has helped thousands of cancer patients maintain their health insurance policies

Regesh – Volume 3 – Shabbos 1. Shalom Aleichem

Regesh – Volume 3 – Shabbos – Shalom Aleichem
To purchase this song please visit:
http://www.mostlymusic.com/volume-3-s…

Pinky Weber, Yisroel Werdyger, Mezamrim Choir – Lechu Neranena

Pinky Weber and Yisroel Werdyger Sing “Lechu neranena” Accompanied by Mezamrim Choir led by Chillu Posen, Music by Dovi Tessler & Orchestra at an Event in Boro Park March 2012

Through The Ages

The Megama Duo explore Jewish music as they journey through the ages.

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Section Jewish Communities: 24JEWISH ALERTS large selection videos and feeds in each section

 

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Select Section Jewish History : 24JEWISH ALERTS large selection in each section


קליפ מרגש עד דמעות שוואקי שמע ישראל

שעת האפס 4 – זמן הגאולה פרומו

 

Memory Of The Shoah (Shema Israël)

I have made this movie because I’ve heard the song of Yaakov Shwekey. The story of the Rabbi made me think. I wanted to make a movie to remember the tragic hapening of the Shoah. Hope it will move you, it moved me… I don’t own the rights of the movies Schindler’s list, The Pianist and Band of Brothers.

Background story and words of the song:

Legend tells that Rabbi Yosef Shlomo Kahaneman Zatsl (1886-1969) , The Ponovize rov, once was encountered by a church denial of the existence of jewish children in their place.
He began calling out „Shema Yisroel and instinctly children raised their hands to cover their eyes and startet calling out „Mama! Mama!
He sought to take care of many orphans and tried to rescue them from the clutches of secular Zionist organizations, especially the Yaldei Theran (“Children of Tehran”) – children who escaped from Nazi Europe by walking across Europe to Tehran .

Shema Yisroel by Yaakov Shwekey

He raised his hand to wave goodbye
Saw the pain in mother´s eyes
who left her little precious boy of four

In a citadel of ashen stone
that preached a faith unlike his own
Perhaps he just may yet survive this war

In the shadow stood a man in black
My child he said, you must not look back
Yet one image lingered, the tears on her face
And mother´s words from their last embrace

Shema, Shema Yisroel
Know that there is but one G-d above
When you feel pain, when you rejoice
know how he longs to hear your voice
Hashem Elokeinu, Hashem Echad

Deep within the iron gate
Far from the stench of war and hate
he knew not of a world gone insane

You must believe us, he was told
Our faith alone can save your soul
Please let us heal your wounds and ease your pain

He tried not to forget his past, his home
But he was so very young and all alone
While visions of his shtetl, once vivid and clear
began to fade, and all but disappeared

Shema, Shema Yisroel
Know that there is but one G-d above
When you feel pain, when you rejoice
know how he longs to hear your voice
Hashem Elokeinu, Hashem Echad

The winds of war had finally passed
one man took on a sacred task
to bring the scattered jewish children home

He travelled far, from place to place
A quest to reignite the faith
of those sent into hiding long ago

He entered the fortress grey and cold
Your kind is not among us, he was told

Hashem above, he whispered, please don´t let me fail
As he began to sing
Shema Yisroel

Shema, Shema Yisroel
Know that there is but one G-d above
When you feel pain, when you rejoice
know how he longs to hear your voice
Hashem Elokeinu, Hashem Echad

Shema, Shema Yisroel
Know that there is but one G-d above
When you feel pain, when you rejoice
know how he longs to hear your voice
Hashem Elokeinu, Hashem Elokeinu, Hashem Echad

Shema, Shema Yisroel
Know that there is but one G-d above
When you feel pain, when you rejoice
know how he longs to hear your voice
Hashem Elokeinu, Hashem Echad

Please say,
Shema, Shema Yisroel
Know that there is but, but one G-d above
When you feel pain, when you rejoice
know how he longs to hear our voice
Hashem Elokeinu, Hashem Echad
Hashem Elokeinu, Hashem Echad

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Select Section Tanya Shiurim: 24JEWISH ALERTS large selection videos and feeds in each section

 

 

Chabad.org
Kislev 21, 5774 · November 24, 2013
Today’s Tanya Lesson
Likutei Amarim, beginning of Compiler’s Foreword

Compiler’s Foreword

As we have seen from the title page, the Alter Rebbe perceives himself as a mere compiler rather than as an author.

והיא אגרת השלוחה לכללות אנשי שלומינו יצ״ו יברכם צורנו וישמרם

Being a letter sent to all Anash — members of our fellowship, i.e., the chassidim),may [G‑d] our Stronghold bless and guard them.1

אליכם אישים אקרא

To you [worthy] men, do I call.

שמעו אלי רודפי צדק מבקשי ה׳ וישמע אליכם אלקים, למגדול ועד קטן

Listen to me, you who pursue righteousness, who seek G‑d, and may the Almighty listen to you, both great in spiritual stature and small,

כל אנ״ש דמדינתינו וסמוכות שלה

all Anash in our land and in nearby countries:

איש על מקומו יבוא לשלום וחיים עד העולם נצח סלה ועד

may each in his own place achieve peace and eternal life.

אמן, כן יהי רצון

Amen. May this be His Will.

* * *

הנה מודעת זאת כי מרגלא בפומי דאינשי בכל אנ״ש לאמר

It is well known that all Anash are wont to say

כי אינה דומה שמיעת דברי מוסר לראייה וקריאה בספרים

that hearing words of moral guidance from a teacher addressing his student individually and directly is not the same as seeing and reading such guidance in books, which are impersonal and addressed to the reading audience at large.

The spoken word will have far greater effect than the written word, for two reasons. The first:

שהקורא קורא לפי דרכו ודעתו

For the reader, who gains such instruction in books, will read it after his own manner and mind,

ולפי השגת ותפיסת שכלו באשר הוא שם

and will absorb the written message according to his mental grasp and comprehension at that particular time.

ואם שכלו ודעתו מבולבלים, ובחשיכה יתהלכו בעבודת ה׳

Hence, if his intellect and mind are confused and wander about in darkness in ideas pertaining to the service of G‑d

בקושי יכול לראות את האור כי טוב הגנוז בספרים

he will find it difficult to see the beneficial light hidden in books,

אף כי מתוק האור לעינים ומרפא לנפש

although this light be pleasant to the eyes and therapeutic for the soul.

In the case of personal guidance, on the other hand, the mentor can ensure that his message is understood fully and correctly.

The Alter Rebbe now points out a second disadvantage in written advice. By its very nature its ability to inspire even the understanding reader is restricted to a specific audience. A book does not allow for the subjective differences between one reader’s character and another’s. It will, of necessity, leave some of its readership untouched.

The Alter Rebbe next distinguishes between two categories of inspirational books. In those books belonging to the first category this problem is more obvious and acute; in those of the second category, less so.

The first category embraces those books that argue for pious conduct on grounds of human intellect. These will surely not affect all readers equally; owing to the diversity of mind and temperament among readers, what profoundly inspires one reader, will leave another indifferent.

The second category comprises those works founded on the teachings of our Sages. It would seem at first glance that in such books the problem of subjective differences between readers would be irrelevant. Since they are based on Torah, which is pertinent to every Jew without exception, surely every Jew could be guided and inspired by them.

The Alter Rebbe points out, however, that not every Jew is privileged to find his place in Torah and to derive the instruction applicable to him as an individual. Thus the problem still obtains, though to a lesser degree.

ובר מן דין

Aside from this aforementioned possibility that the reader’s intellectual shortcomings may prevent him from perceiving the light concealed in the holy books, there is yet another difficulty:

הנה ספרי היראה הבנויים על פי שכל אנושי, בודאי אינם שוין לכל נפש

Those books on piety founded on human intelligence surely do not affect all people equally,

כי אין כל השכלים והדעות שוות

for not all intellects and minds are alike,

ואין שכל אדם זה מתפעל ומתעורר ממה שמתפעל ומתעורר שכל חבירו

and the intellect of one man is not affected and aroused by that which affects and arouses the intellect of another.

וכמו שאמרו רז״ל גבי ברכת חכם הרזים על ששים ריבוא מישראל

As our Sages have said, in reference to the blessing of “He who is wise in secrets” ordained by the Sages to be recited on [witnessing a gathering of] 600,000 Jews,2 whereby we praise G‑d’s omniscience in knowing the secrets of them all:

שאין דעותיהם דומות זו לזו וכו׳

“For their minds (i.e., thoughts, opinions and feelings) are all different from one another.”3

וכמו שכתב הרמב״ן ז״ל במלחמות שם בפירוש הספרי גבי יהושע, שנאמר בו: איש אשר רוח בו

So too does Ramban (of blessed memory) [explain the reason for the blessing] in his Milchamot,4 elaborating on the comment of Sifrei on the verse5 describing Joshua as “a man in whom there is spirit”;

שיכול להלוך נגד רוחו של כל אחד ואחד

Sifrei explains “that he was able to meet the spirit of every man.”6

אלא אפילו בספרי היראה אשר יסודותם בהררי קדש

But even those works of mussar whose foundation is in the peaks of holiness, meaning that they are founded

מדרשי חז״ל אשר רוח ה׳ דבר בם ומלתו על לשונם

on the Midrashim of our Sages “in whom the spirit of G‑d speaks, and His word is on their tongues,”7 — even in the case of such works the aforementioned problem obtains.

ואורייתא וקודשא בריך הוא כולא חד

For although “Torah and the Holy One, blessed be He, are one,”8

וכל ששים רבוא נשמות כללות ישראל, ופרטיהם ופרטי פרטיהם

and all 600,000 general souls of Israel, and the individual souls that are their offshoots,9

עד ניצוץ קל שבקלים ופחותי הערך שבעמינו בני ישראל

down to even the [soul-]spark residing within the most worthless and least estimable members of our people, the Children of Israel,

כולהו מתקשראן באורייתא ואורייתא היא המקשרת אותן להקדוש ברוך הוא

are all bound up with the Torah and the Torah is what binds them to G‑d,

כנודע בזהר הקדוש

as is known from the holy Zohar,10 and since the Torah does contain what is pertinent to every Jew, those works founded on the Torah ought to appeal to every Jewish reader, —

הרי זה דרך כללות לכללות ישראל

yet this is [said] in a general way for the Jewish people as a whole.

This statement of the Zohar speaks of the bond between Jewry in general with the Torah in its entirety. It does not refer to a particular Jew seeking individual instruction in a specific area in the Torah.

ואף שניתנה התורה לידרש בכלל ופרט ופרטי פרטות

It is true that the Torah lends itself to interpretation by the rule of “general principles and specific applications,” and these applications may be further broken down to even more specific details,

לכל נפש פרטית מישראל המושרשת בה

to apply to each individual soul in Israel rooted in the Torah.

Thus the Torah contains not only general instruction for the nation as a whole, but also specific instruction for each individual. Therefore, despite subjective differences between people, every Jew could theoretically find in such works instruction pertinent to his circumstances.

הרי אין כל אדם זוכה להיות מכיר מקומו הפרטי שבתורה

Yet, not every man is privileged to recognize his specific place in the Torah, so that he may know how to derive specific guidance from it.

והנה אף בהלכות איסור והיתר הנגלות לנו ולבנינו

Even in the [Torah-]laws governing things forbidden and permissible which have been11 “revealed to us and to our children [equally]“ (for despite the differences between generations, the law applies equally to all, complete objectivity prevailing), —

מצאנו ראינו מחלוקת תנאים ואמוראים מן הקצה אל הקצה ממש

even in these laws we witness arguments from one extreme to the other between tannaim and amoraim, with one tanna, for instance, declaring perfectly permissible that which another tanna rules absolutely forbidden.

ואלו ואלו דברי אלקים חיים

Yet12 “these as well as those are the words of the living G‑d.“

לשון רבים

In this phrase the words “living G‑d” appear in the plural form13

על שם מקור החיים לנשמות ישראל

because [the diversity of opinions in the Halachah stems from plurality in] the source of life of the souls of Israel — within the “living G‑d” (i.e., within G‑d as He is the source of life).

הנחלקות דרך כלל לשלשה קוין: ימין, ושמאל, ואמצע, שהם חסד וגבורה וכו׳

The souls, and hence also their source, so to speak, are divided into three general categories: right, left and center, representing kindness (Chesed),severity (Gevurah)… [and beauty (Tiferet)-.

ונשמות ששרשן ממדת חסד הנהגתן גם כן להטות כלפי חסד להקל כו׳ כנודע

Those souls which are rooted in the attribute of kindness tend to be lenient in their halachic decisions, being inclined toward kindness, which dictates that the object be declared permissible and thus capable of being sanctified if used for a sacred purpose, and so on, with the attribute of severity dictating stringency in halachic decisions, and the attribute of beauty mediating, as is known.

In his Iggeret HaKodesh, the Alter Rebbe applies this principle to the legal arguments between the Schools of Shammai and Hillel. The School of Shammai was usually stringent, because their spiritual source was the attribute of severity; the school of Hillel usually lenient because of their source in the attribute of kindness. In certain decisions, however, their positions were reversed. For the realm of holiness is governed by the principle of mutual incorporation (התכללות), with kindness containing elements of severity and vice versa.

Now if one’s individual spiritual tendencies affect the way he views the Torah even in the area of the Halachah, which is intrinsically objective,

וכל שכן וקל וחומר בהנסתרות לה׳ אלקינו

surely, how much more so, will subjective differences play a role in “matters hidden to G‑d Almighty,”

דאינון דחילו ורחימו

namely, to one’s awe and love of G‑d, which are subjective by their very nature, for they express themselves

דבמוחא ולבא דכל חד וחד לפום שיעורא דיליה

in the mind and heart of each person according to his own measure (hisשעור ),

לפום מה דמשער בלביה

according to his heart’s estimation (השערה), and according to the “gate” (שער) that he makes in his heart, to permit his intellectual understanding (of G‑dliness) to pervade his heart and generate within him a love and awe of G‑d,

כמו שכתוב בזהר הקדוש על פסוק: נודע בשערים בעלה וגו׳

as the Zohar14 comments on the verse, “Her husband is known by the gates…”15

The Zohar interprets the “husband” of this verse as a reference to G‑d, Who is the “husband” of the community of Israel. We “know” and attach ourselves to Him “by theshe‘arim,” which the Zohar interprets in the sense of shaar (“gate”), shiur (“measure”), and hash’arah (“estimation”), as explained above. At any rate, we see that being inspired in the love and fear of G‑d is intrinsically subjective. To return to the thread of our earlier argument: If even in the objective halachah we find differences of opinion arising from the variety in human nature, we will surely find a variety of response to inspirational literature. The chassidic saying quoted above, that “seeing” (in books — even Torah books) “is not the same as hearing” (inspiration from a teacher), seems quite justified. How then could the Alter Rebbe now propose to offer the Tanya to his followers as a substitute for the personal guidance that he had been giving them until this time

In answer the Alter Rebbe states that the Tanya is addressed to his chassidim, with whom he has a long-standing relationship, and whose specific needs for guidance are known to him from their personal audiences with him. They will therefore find the advice provided in the Tanya relevant to their individual needs.

Chassidim would add that this includes all those who study the Tanya: the Alter Rebbe knew them all and addressed himself to each one’s needs in the service of G‑d, as though they had spoken to him in private audience. As the Rebbe Rashab phrased it,16“To study the Tanya is to converse with the Alter Rebbe.”

* * *

FOOTNOTES
1. The abbreviation may also represent: “May our Stronghold and Redeemer preserve them,” or some similar expression. Compare the phrase (in the morning prayer): “Stronghold of Israel, arise to the aid of Israel…” It is possible that the Alter Rebbe wrote the words in abbreviation to allow for a variety of interpretations of the blessing. (— Comment of the Rebbe)
2. The reading in the text is ששים ריבוא — “sixty ten-thousands,” corresponding to the number of adult male Israelites in the Exodus from Egypt (Shmot 12:37;Bamidbar 11:21).
3. Berachot 58a.
4. Commenting on Alfasi’s omission of this passage in the Gemara.
5. Bamidbar 27:18.
6. Rashi, too (ibid.), cites the interpretation that “he could meet the spirit of every man,” yet the Alter Rebbe quotes it from Ramban. This may be because Rambansuggests the possibility that a great sage may be the equivalent of, and incorporate within himself, the minds of 600,000. (Ramban accordingly explains why, as the Gemara relates, Rabbi Chananya the son of Rabbi Icka recited the blessing of “he who is wise in secrets” when he met Rav Papa and Rav Huna the son of Rabbi Yehoshua.) However, recognizing such a sage requires a discerning mind on the part of the observer, and for this reason Ramban rules in practice that one should recite the blessing only when he actually sees 600,000 people. We see from Ramban, at any rate, that the alternative possibility theoretically exists. The chassidim, who “know” and “recognize” the Alter Rebbe (as he says of them later), know him to be such a sage “who can meet the spirit of every man”; for inasmuch as his was a “comprehensive soul” (נשמה כללית), he contained within himself the spirit of every one of them.
7. Paraphrase of II Shmuel 23:2.
8. Cf. Zohar I, 24a; II 60a.
9. See Tanya, ch. 37.
10. III, p. 73b.
11. Based on the verse (Devarim 29:28): “The hidden things are for G‑d Almighty, and the revealed things are for us and our children….”
12. Eruvin 13b.
13. אלקים חיים, rather than אלקה חי.
14. P. 103a, b.
15. Mishlei 31:23.
16. Torat Shalom p. 56.
The Tanya of Rabbi Schneur Zalman of Liadi, elucidated by Rabbi Yosef Wineberg    More articles…  |   RSS Listing of Newest Articles by this Author

Translated from Yiddish by Rabbi Levy Wineberg and Rabbi Sholom B. Wineberg. Edited by Uri Kaploun.
Published and copyright by Kehot Publication Society, all rights reserved.

Select Section Shiurim Hayom Yom, Today’s Day ,Today’s Mitzvah : 24JEWISH ALERTS large selection videos and feeds in each section

 

 

Chabad.org
Kislev 21, 5774 · 11/24/2013
“Today’s Day”
Monday Kislev 21 5703
Torah lessons: Chumash: Vayeishev, Sheini with Rashi.
Tehillim: 104-105.
Tanya: Compiler’s foreword (p.xii)…in the gates (she’arim) (p.xiv).

Learn Mishna by heart, each person according to his capacity, and then while walking in the street, review Mishna from memory; you will thereby merit welcoming Mashiach.

Chassidim must study Chassidus; all chassidim on Mondays, Thursdays, and Shabbat; T’mimim1 an hour every day.

FOOTNOTES
1. Former (in this context) students of Yeshivat Tomchei Tmimim, the Lubavitcher yeshiva; see Elul 15, (p. 87 in the published version).
Compiled by the Lubavitcher Rebbe; Translated by Yitschak Meir Kagan   More articles…  |   RSS Listing of Newest Articles by this Author
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
Chabad.org
Today’s Mitzvah
Kislev 21, 5774 · November 24, 2013
A daily digest of Maimonides’ classic work “Sefer Hamitzvot”

Important Message Regarding This Lesson

The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides’ 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.

Positive Commandment 244
The Borrower

“And if a man borrows from his neighbor…”—Exodus 22:13.

We are commanded [to follow all the laws outlined in the Torah] regarding one who borrows an object from his fellow.

Full text of this Mitzvah »


Listen Online | MP3 Download

Want even more? These mitzvot are discussed at length in today’s three-chapter Maimonides study regimen.

Select Section Events, Jewish Life : 24JEWISH ALERTS large selection in each section


The Maccabeats – Burn – Hanukkah

20.11.2013

Join the Miracle Match Campaign:
http://www.makesomemiracles.com

Music video for “Burn,” originally performed by Ellie Goulding.
Video by Uri Westrich
Uri@driveinproductions.com

iTunes: https://itunes.apple.com/us/album/bur…

This and all Maccabeats music is recorded a cappella.
http://www.maccabeats.com

Bookings: booking@maccabeats.com
Tour dates: http://www.maccabeats.com/events/tour…
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The Maccabeats – Cups (D’ror Yikra)

 07.10.2013

Music video for “Cups (D’ror Yikra)”
Tune by A. P. Carter, popularized in the film Pitch Perfect
Video by Uri Westrich
Uri@driveinproductions.com

D’ror Yikra is a Shabbat song, don’t forget to sing it at your Shabbat table!
Learn more about this song here:
http://shituf.piyut.org.il/uploded_fi…

iTunes: https://itunes.apple.com/us/album/cup…

This and all Maccabeats music is recorded a cappella. That is, if you don’t count the table as an instrument…
http://www.maccabeats.com

Bookings: booking@maccabeats.com
Tour dates: http://www.maccabeats.com/events/tour…
Facebook: http://www.facebook.com/maccabeats
Twitter: http://www.twitter.com/maccabeats

—————————————-­­—————————————­-­–

Arranged by Julian Horowitz
Edited and Mixed by Plaid Productionshttp://www.plaidacappella.com/
Mastered by Dave Sperandio http://www.davesperandio.com/

Special thanks to the Stechler family!

The Maccabeats – Shine – Hanukkah

Music video for “Shine,” an original song by the Maccabeats
Video by Uri Westrich
Uri@driveinproductions.com

Lyrics: http://www.maccabeats.com/lyrics/

iTunes: https://itunes.apple.com/us/album/shi…

Join the Miracle Match Campaign:
http://www.makesomemiracles.com

This and all Maccabeats music is recorded a cappella.
http://www.maccabeats.com

Bookings: booking@maccabeats.com
Tour dates: http://www.maccabeats.com/events/tour…
Facebook: http://www.facebook.com/maccabeats
Twitter: http://www.twitter.com/maccabeats

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Rabbi Menachem Genack sends a d’var Torah — a sermonette, in old-time television parlance. Which, as it turns out, suited the friend — President Bill Clinton 
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This week’s Torah portion- Parashat Vayeshev (Genesis 37:1-40:23)- features the first part of the story of Joseph and his brothers. It begins with Joseph’s dreams 
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Welcome to Jewish Top 10s, where we compile lists that highlight the best and the brightest of everything yehudi, from delicious recipes to funniest actors, 
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