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The Everyday Judaism Podcast (formerly Living Jewishly Podcast) is dedicated to learning and understanding the laws and basic how-to of daily Jewish living. Presented by Rabbi Aryeh Wolbe in a simple and concise manner, easy for anyone to understand and connect.
This Podcast Series is Generously Underwritten by Marshall & Doreen Lerner.
You're listening to Rabbi Aryeh Wolbe of Torch in Houston, Texas. This is the Ask Away series on the Everyday Judaism podcast. To have your questions answered on future episodes, please email askaway at torchweb.org. Now ask away.
Welcome back everybody to another segment of the Everyday Judaism podcast, Ask Away number 30. This is so special, it's so dear to me, I love these, even though editing them is not so easy. It's not the joy of the class, but hearing the questions is really phenomenal.
We are going to kick it off today with Bruce. Go for it, Bruce. I know a person whose name shall remain nameless. This person is extremely bright and has studied far beyond my capacity, but it appears to me, and I can't make a final decision on this, that this person studies Torah and Tanakh and Midrash and Talmud for the purpose of learning to mock what is being taught. How does one discreetly lead this person to study for the purpose of improving his life
and his relationship with God, instead of mocking Jewish heritage? It's a very good question and very disturbing that someone would use Torah for a negative purpose. It is definitely concerning that someone would take Torah for a purpose other than to elevate and grow their relationship with Hashem. However, this is a sad reality in the world. We see that there were the Sadducees, the Tzedukim, that this is what they did. They took the Torah and twisted it on its head to fit their own personal motives, their
own personal agenda, and that's something which clearly is against the Torah, something which is inappropriate. The question is how we can influence, how we can influence. Generally speaking, the greatest way to influence a person is through kindness. Beating someone up and yelling and screaming at them rarely has the desired effects. So if there's any way for us to influence a person with kindness, with love, with patience, with generosity, then a person should do it.
Now it could be that the person is not influenceable, and in that case a person should follow what the Mishnah says is don't put yourself in the company of people who are no good. A person should stay away from such people. So again, you have to know who it is, meaning know who the person is, and if you think that they're a person who you can influence and you can bring them to the right path, then do so, hopefully successfully, and Hashem should bless your ways.
But definitely a person should be very cautious who they learn Torah from, because the Talmud tells us that find a teacher, find someone to learn from who is like an angel. What does it mean an angel? It means that you're not just someone who is scholarly and wise in Torah. You have to be scholarly and wise in action as well. So if a person studies Torah from someone who says, you know, all of these great things, the way a person should conduct themselves, but they themselves don't conduct themselves
that way, then it's a beautiful food from a repulsive dish. A person has to be very, very careful that both the Torah that they study and the Torah that they live are parallel. Now, that doesn't mean that a person has to be perfect in every area of life. We're all growing people. We all make mistakes. But again, we all know that there's different kinds of people out there, and a person should
find someone who the way they act exemplifies what it is that they teach and that it shouldn't be, there shouldn't be a, so it's important to know, it's important to know and to remember that we should always look for wisdom from someone who lives their wisdom, not someone who just preaches it, which is why I remember there was a, there was a question at one of the Torch early day board meetings. Someone said, you know, we have many rabbis in Torch.
Maybe we should look for a rabbi who's of a different affiliation, not necessarily someone who's Orthodox. Now, you know, I'm allergic to the word Orthodox because I don't, I don't see that as being an appropriate definition to someone who observes the Torah. It's Torah observance that we, that we look for. But either way, someone said, maybe we should find someone who's not Orthodox. One of the members of the board who was not affiliated and not religious, he wasn't a member of any congregation.
He said something very, very interesting. He says, you know, I prefer learning about Shabbos by someone who observes Shabbos. I prefer learning about kosher by someone who observes the laws of kosher. I prefer learning about all of the Jewish mitzvahs in our Torah by someone who observes it, not someone who does not observe it. And I think it's a very, it's a very interesting perspective for a person to have, and an appropriate perspective, whether or not a person observes it is irrelevant, right, for this conversation.
It's more important that the vessel through which I learn it should be an appropriate vessel. Okay. Okay. Does that answer your question? Excellent. Thank you. Any other question? David. So Rabbi, I got a couple of questions about today. First you were talking about we shouldn't hold or eat anything larger than the size of an egg. So for an example, if you had a hamburger or a sandwich, you can cut it in half, but it's still bigger than an egg.
So even a quarter might be bigger than an egg. So can you elaborate a little bit there? Sure. So that's a very good question. In the previous episode where we discussed the proper manner of eating when we have a meal. So what our sages are teaching us is that we should be dignified in how we eat. We know that there's a way to eat that's modest, and there's a way to eat, like, you know,
we all have this image of some guy walking in the mall, walking like this and eating his pizza, right? It's not dignified. It doesn't make them an animal, no, but it's just not dignified. When we eat, we should find a dignified manner to eat. Take smaller bites. We don't have to fill our mouths and it's overflowing. We can't even, you know, it's like, you should eat, take proper measure when we eat. It's all talking about a delicateness that the halacha has, that we don't just eat food
that's kosher, but the way in which we eat should be appropriate as well. And that's what the halacha is referring to here. And that was Semen 42 in the Ketzer Shochanach. Yes, continue. Okay, so also, today you were talking about how we asked Egyptians, the people of Egypt, you know, for their gold, their silver and all that after the ninth plague, and I want to say that a couple of weeks ago, you had said that Pharaoh, when we were leaving Egypt,
gave us his gold, but we didn't ask for that. All of the Egyptians gave it to us. Okay, but it sounded like it was two separate instances. Today, it happened after the ninth plague and then the Pharaoh gave it to us at the same time. Okay, okay. But it's an interesting thing that they say that the Egyptian government sued the state of Israel for all of the riches that were taken. So Israel countersued for the 210 years of slavery plus interest, and the Egyptian said,
fine, just keep it. Just keep it. Oh, that happened recently? Yes. Okay, I didn't know that. Yeah. Okay. So imagine how much 210 years of slavery for the millions of Jews that were slaves, and then interest added on top of that. That's a whole lot. A couple thousand years of interest. David. Last thing, we were talking earlier about likability and how Almighty turns up the knob for the likability for the Jewish people.
So it kind of feels like he's turned it down recently in the world, what's going on in the world, and do you think he's gonna turn up the likability anytime soon for us again? So that's why we hope for Moshiach and we pray for Moshiach every single day. So Hashem uses antisemitism as a vehicle to wake us up. When do Jews wake up? Oh, there's so much antisemitism in the world. Suddenly all the federations have new campaigns, urgency, support us because there's all this
antisemitism in Columbia University, in Harvard University, in Yale University, you name the university campus, and all of them, all these Ivy League schools, they're all antisemites and they're all, well, it could be that they always were, and now that it's just coming to the fore, it's just coming to the surface, or that Hashem is just waking us up and telling us, guys, it's time to come home. It's time to wake up to your own Judaism, to your own values, to your own morals, to
your own ethics that we have in our Torah. Don't run away from it. Embrace your Judaism. And Hashem has always used the nations of the world to bring us together, you see, but what happens is, is that we forget, I have a sheet right in front of me here, I've shown this to you many, many times, and this is just in the past 2000 years, year after year after year after year, Jewish expulsions and forced conversions and book burnings and property
confiscations and synagogue burnings and expulsions and massacres and synagogue burnings, I'm just looking through over here, Judaism outlawed, Jews enslaved, Jews burned alive in Rome, in Italy, in Spain, in Toledo, in France, and it goes through, it's just unbelievable. In England, the first blood libel in 1144, massacres, like six pages of nonstop lists of tragedies. And the Jewish people, sometimes we're so stiff necked, we don't wake up. Hashem wakes us up through these incidents. Hashem wants us close.
Now, you ask, when will the nations just like us like they did, because we mentioned in our D'var Torah for Parshas Bo, in our Parsha Review podcast, that Hashem gave the Jewish people favor in the eyes of the Egyptians, Hashem turned up the knob of favorability, and they suddenly loved us, they gave us the riches, they gave us everything. Is that going to happen again today? Yes, the answer is yes, absolutely. When? In the coming of Moshiach.
That's what we daven for, what we pray for every single day is for the coming of Messiah. What's going to come and be in the coming of Messiah, we're going to have from all four corners of the world, the Jewish people will be brought back, where the nations will see, we missed the boat here, we had an opportunity to glorify Hashem, and be kind to His people, to His chosen people, to give them blessing, and instead, perhaps we haven't.
And on that day, on that day, the entire world will see that Hashem is one, and His name is one. And everyone's going to suddenly have this epiphany, like, how did we not see this? How was this glazed over? And that's going to be a challenge for each of the nations who didn't appropriately serve Hashem, and instead, made the Jewish people suffer. So that's a great question. Mark, get the microphone closer, we want to hear your beautiful voice. Thank you, Rabbi.
Thank you, everybody, starting with you. I've got two questions. Mark, I just want to say to those of you who are online, it is below 30 degrees here in Houston, and we have so many people who came out today, some traveled 35, 40 miles to get here, unbelievable. I'm in awe of each and every one of you that you got out of your home today saying, you know, this is a good idea for me to go out and learn some Torah.
So you guys are, I'm crazy about you, so keep it up. Go for it, Mark. I got two questions, they're like on the opposite, kind of opposite. All right. The first question is, current events in Argentina, Chief Rabbi stamped, you know, his like word about like conversions and saying, like, no conversions in Argentina, you want to convert, you got to move to Israel. Was kind of curious to your views on things like that. So there's very, very polarizing opinions on conversions.
You know, the Syrians, for example, don't convert anybody ever. They don't convert because they've been burned too many times by people who were not authentic, authentically pursuing Judaism, and they used it as a, as a coy to get into or find favorability with other Jews and then harm them. Syrians are very, very, very conscious about that, and they do not accept any converts. They don't convert, they don't have a court for conversion.
You want to convert, go to the, go to Chicago, the CRC, you can go to New York, to the OU. There are many places here in Houston, we have the HKA, or not the HKA, the Houston Besden that provides the process. But you have to understand that a court that does conversion is, it has to have oversight that they're not just doing it for a $1.99 conversion, that it really be authentic. There are principles laid out by the Rambam, Maimonides, in his, in his books of exactly
how a convert should be accepted, under what conditions a convert should be accepted. And by the way, there are many conversions that are not accepted by the state of Israel because there's no prerequisite that is being required by the rabbis upon conversion. Just, I called a rabbi once, I said, you know, there's someone who came to a class and wanted to be included in the Minyan, so I said, I'm not questioning anybody, I happened to meet
with this rabbi, I said to him, you know, this guy says that you converted him, you know, I'm just asking was he ever Shomer Shabbos, did he ever observe Shabbos, did he, you know, did he demonstrate his commitment to Torah, the law, anything? He said, no, he was just the nicest guy, I couldn't say no to him. See, that's not a suitable answer, all right? Just because the guy's a nice guy and paid the fees for the conversion doesn't mean anything.
There has to be fundamental acceptance of Torah, of mitzvot, of Hashem, denouncing all other, all other deities, and all other gods, and all other religions. You understand that this has to be part of the process. We don't go out there and convert people in Judaism, this is a very, very principled thing, we don't go out there, we don't proselytize, we don't missionize, we don't do any of that, ever. When someone comes to convert, what do we say? Go home.
We don't, we don't, it's not a good idea. We try to dissuade people from converting to Judaism, why? Because it's a lot, it's a lot. If someone really wants, they'll come back, and they'll come back again, and they'll pursue it relentlessly. But sometimes rabbis will say we don't do conversions because it may not be accepted in Israel. So go directly to the source, go to Israel and have the rabbinate there do the conversion for you.
So it could be a pragmatic thing that the rabbi in Argentina made that ruling. I am not familiar with that, I didn't hear it, I didn't see it either, but I'll look into it, definitely, and I'll figure out why the rabbi said it. I do have some family in Argentina, so I can ask around. But I think someone who is pursuing conversion to Judaism, and is genuine, and is sincere, will find a way, and will find a best, and that is appropriate, that will accept them. All right?
I hope I answered your question, Mark. Yeah, yeah. I just want to talk about it a little bit more. That's all right. Go for it. So let's say, you know, I understand once upon a time there was a ban, and then they Only the Syrians? Repealed the ban. Only the Syrians? In Argentina. Oh, in Argentina, okay. So let's just say, hypothetically, you're in a country such as Argentina, doesn't have to be Argentina, but follows a similar sort of infrastructure within Judaism and Orthodoxy.
Let's say an Orthodox man falls in love with a Catholic woman, Christian woman, or an Orthodox woman falls in love with a Christian man, non-Jew, in both cases. What carve out does that, like two people love each other, and you're in a situation where you're an Orthodox man, and you've, I know what the law says, the book says, you shouldn't do that, but you do it, you fall in love with this person, and now. It's a very interesting question that you're asking, because what does love have to do
with it? So it's interesting that the Halakha doesn't really care much about a person's love life. I'll tell you why, I'll explain to you why. Because let's say a man has fallen in love with his neighbor's wife, right? We all say, whoa, whoa, whoa, whoa, whoa, stop right, I fell in love, what do you want me to do? We, well, there's certain things that, lines that are not passed. There's certain things, just because someone fell in love doesn't mean anything, really.
Now, no one's going to convert someone if they're converting for a purpose other than connecting with Hashem, meaning if someone is converting solely because they want a closeness with Hashem, then they're welcome. But if someone is converting because they want to marry this young guy, this nice boy that they met, this nice Jewish boy, and that's why they're converting, to please his mother, that's not a reason to convert somebody. Now there are exceptions, there are exceptions to this.
I have personally been involved with situations where a nice Israeli boy fell in love and married, civil marriage, with a South American girl. And the rabbis, and I was on the phone call with this, rabbis were encouraged to convert the girl. Why? Because if she converts, we see that she'll take it very seriously and she'll bring him back to his Judaism. And in many, many, many cases, we've seen this, where, dozens of cases, where the girl
was not Jewish, she'd married an Israeli guy, and now she's by the letter of the law. And she says, uh-uh, uh-uh, you're going to wear a yarmulke, no, you're not touching me until I go to the mikvah, no, you're not going to eat non-kosher food, no, you're not going to desecrate the Shabbos, because that's the way it's going to be in our home. So what happened was, is that she became the pillar and pulled him into the...
Yes, she became more religious, and then pulled him and had him embrace his own Judaism. So that's, I've seen many exceptions be made where, yes, marriage came in the way of it, but it was used as more of a vehicle to bring him, to bring the guy or the girl back to their faith. So again, but that's, look, I'm not in the business of conversions, you know, I accept everyone for exactly who they are, anybody who's interested in learning about Judaism,
you're welcome to torch and to learn with us, we don't ask. Okay, Mark, you had a follow-up. Yeah, now this is completely different now, we're changing topics, we're changing... Change the channel. We're changing, you know, books here. So this one, it's sort of a follow-up question, or, you know, so taking the idea about your son and being able to act appropriately, and seeing, you know, at the Shabbos meal that somebody was going to take the last cake, and you saw this... At the Kiddush.
At the Kiddush, yeah. Right, and you saw your son, you saw all this go down. For those of you who don't know what I'm talking about, listen to the previous episode. So you're seeing the last piece of cake being taken, you know that your son knows that it's wrong, and all these different like interplays of like what's right, what's wrong, and then also desiring to do what's right. So as it... Now, turning that idea as like an analogy to business, let's say you're in a situation
where you're in a part of a business, you're part of an organization, and you see, you know, something's about to go wrong. Are you suggesting that allow something to go wrong, as like somebody that's on the ship, you know, allow the ship to, you know, sink with the ship? Look, look, if you have a hole in the ship, and you say, hey, it's not my problem, you're all gonna sink, right? So that's not smart, and perhaps the best thing is either jump out of the ship, or plug
the hole, fix the problem. But a person has to be very, very careful. If you have a... If you sniff around in a company, and I know that you have recently, where you realize that there was a company that was unscrupulous, they weren't doing their business right. So you said, you know what, I don't wanna be involved with them. You didn't take a job offer from them, right? That's admirable, because you did the right thing. You did the right thing.
You saw that they weren't acting in an appropriate way, maybe illegal, maybe not doing things by the letter of the law, and you said, I want nothing to do with this, because if that ship sinks, you're sinking with them. And it's a very good thing for you not to get involved in such unscrupulous business activity. Well, if a person is already in, a person should figure out a way to get out. You have to know your situation.
If it's a situation that you'll be able to repair, and to help others come to their senses, then perhaps make an effort to do so. But if not, don't waste your time. Don't waste your time trying to make other people righteous. If you see that it's not effective, just move on. Don't try to... You know, the Mishnah says a very interesting thing. The Mishnah says that one of the great sages, people asked him, why don't you leave your
home, come live in our community, come be with us, and inspire us. And the Mishnah says, don't do it. Rabbis shouldn't do it, why? You have to put yourself in an environment that's going to be conducive to growth. You are influenced by your environment, and if you're in an environment that's not going to be wholesome, business-wise, or truthfulness is not their strong suit, and they can round the corners, and they can, you know, bend the law.
Maybe that's not a great environment for a person to be in, because what happens is inevitably, we are going to be influenced by our environment, and if it's an environment that's not healthy, get out. Right, Mark? It's a good question. It's a short question. Go for it. He who is a tarot of salvation to his king is replaced for he who makes great the salvation of his king, Shabbos. Okay, let me see. Do we start changing it Friday night, or Saturday morning?
I heard Saturday morning. No, Friday night. I was confused. Friday night is already for the morning, it's already, Friday night is already the next day. Okay. So we change that for any day that you recite Musaf. Shabbos you recite Musaf, or Shkodesh you recite Musaf, any day that's in the benching we say Magdil for weekdays, and Migdal for any day where Musaf is recited. It's any holiday festival, you change that terminology.
He who makes great, or he who is a tower of salvation of his king. And my other question is, we can't drink a whole glass of wine at once? Not in one gulp. It's a sign of arrogance for someone to drink wine in one gulp. Take it to, you know, it's like. So the question is now, then how can we do it on the seder? Oh, the seder, we don't have to drink it in one gulp.
We don't drink it in one gulp, you can take it, take it, take it slowly, take it slowly. Yeah, yeah. That's all. All right. That's it. All right. So now we're going to turn to our friends on Zoom. Okay, so Marilyn, Marilyn, you have a question. This is actually similar to what, to Bruce's question. When the Jews don't hide, I personally consider the haters as curious. And how do we educate them?
I know, you know, through our actions and what we discussed, but verbally, I mean, how do we talk to these people? You're asking how do we educate people when they have this hatred for the Jewish people? What do we tell them? What do we do? Yeah. So I think the greatest way for us to transform the perspective people have, yes, is number one, like you mentioned, for us to internally change ourselves. But we have prayers.
We have prayers that directly relate to this, where we ask Hashem to turn away the hatred of the nations from upon us. We don't want this challenge. We ask for salvation. We ask for Hashem to bring us closer. That Hashem should bring us close from all four corners of the world. What does that mean? That we should find favor in the eyes of the nations, but not so that they not hate us,
but so that we are able to become closer to Hashem and not have those challenges in front of us. Yes. I understand what you're saying, but if they're curious neighbors and they are anti-Semitic, I mean, how do you address that? I'm not sure that anybody has ever been successful in addressing an anti-Semitic neighbor with words. We can try our best. We can be pleasant. We can be friendly. We can be kind.
We can try to do everything we can, but I don't know that it'll necessarily change their perspective. Some things, like I am a firm believer, and those of you online, those of you watching or listening can try to dissuade me from this opinion, but I believe that there's no making peace with anybody in Gaza. I don't believe it's possible because they're born to hate. They're born from the mother's womb. You know, Golda Meir once said, the only time you'll have peace with the Arabs is when they
love their children more than they hate us. As the president said recently, they're born with a rifle in their hand or a grenade in their hand. They're born with that hatred. So something needs to change in that culture, but I think more than looking at them, our job is to look within, and our job as Jews is to always look in and introspect, not blame others. If we want to play the blame game, we are one up on everybody.
There's no question that we've been the recipients of more hatred than any nation on planet Earth. But notwithstanding that, we're the chosen people, and Hashem wants us to get a certain place, to a place of closeness with Him, and He uses the nations of the world as a vehicle to get us to that place. All right, Marilyn? Well, I hear what you're saying. Yeah, I wish there was a quick fix to it.
I wish there was an easy way for us to just say, you know what, just use these magic words and they're not going to hate us again. But that's not the reality. No, it's not. I have three questions. Go for it. So I keep thinking about your sweet little son with the chocolate vodka. Sweet little son is now 20 years old. You gave us, it was either 14 or 15, that said when we're salivating over food. We should take a bite. Correct.
The reason is because, again... That's a direct conflict. That's a direct conflict to your sweet little baby denying his pleasure and waiting for Kiddush to finish. That's a very good question. You know something? We said that if you're salivating over food, you should take a bite. So then maybe my son should have taken a bite from that cake when he saw it. That's a pretty good question. That's true. Maybe he should have.
Notwithstanding that, I'm so proud that he was able to overcome his urge and desire for that food. You know, there's a certain strength, a certain fortitude of character that is developed by a person just withstanding his urges and his desires and temptations. I'll tell you like this. If a person smells a delicious cheeseburger, should they eat it? No, it's prohibited. So in a way, even though a person has a desire for it, that doesn't mean that they should necessarily eat from it.
Eve also was desiring some food and it wasn't a good idea. The tree of knowledge, right? We see that. Got to be careful with what we eat. And the next question. Okay. So I recently learned about... Help me with the pronunciation. Ghaniza? Ghaniza, yes. Thank you. Thank you. Do we have one in the community? Where is it? Okay. So what is Ghaniza? Excellent question. Ghaniza is any document that has God's name on it.
Any object that has God's name on it cannot be... Just like we said about bread. Bread, you're not supposed to throw bread. You're not supposed to disrespect it. The name of Hashem, even more so. So if you have a piece of paper that has Hashem's name spelled out on it, you're not allowed to just throw it in the garbage. You can't just dispose of it into the... It needs to be buried. That's called Ghaniza. Ghaniza means to bury something with dignity.
Every year right before Pesach, the community gets together, they build a... They dig a deep burial site and they bury all of the documents or books. If you have, for example, if you have a book that became all moldy, it's not usable anymore, it has the name of Hashem on it, perhaps, you can't just throw it out in the garbage. You got to bury it appropriately. So that's Ghaniza. Ghaniza is proper disposal of God's name.
The proper way for it to be done is in the ground for it to be buried. Proper burial, sometimes people would put with a casket, with someone who's being buried, they'll bury their talus with them or some other religious garments with that or religious objects with it, like old fill in that are no longer being used or are no longer kosher. They may still have the name of Hashem visible on it or an old Sefer Torah that as well needs to be buried.
It should not be just disposed, heaven forbid. So it's important for a person to know if you have a prayer book, an old prayer book, don't just wrap it up and throw it in the garbage. You have to bury it. It's a proper disposal of it. All right, Hannah, I hope I answered that question and your third and final question. So I've been practicing the bedtime Shema and I'm looking at the Hebrew while I'm reading the interlinear.
And I remember a long time ago in a class, you said Lev is heart. That's the name of a dog because a dog is all heart, right? Kelev, right. Call Lev. So here I find it in the Deuteronomy, and it says that I command you today upon your heart, teach them thoroughly to your children, right? And I noticed that both your heart and your children begin with Lamed Bet. Yeah. That's the heart, right? That's right. So it's a very interesting point that you're bringing out.
She's saying that we say in the Shema, we say Bechol Levavecha with all of your heart and Levanecha to your children, both begin with the letter Lamed Bet, which is Lev, which is heart. And we also said that a dog, why is a dog, what's the identity of a dog? Is its heart, that even though a person can be unkind to their dog, the dog will still wag its tail and love its master because it's all emotion. Its intellect is pushed aside and only its emotion controls it.
I think that with our children, we need to love our children. Lev and love is a reason why they rhyme. It's not a coincidence. Our service of Hashem needs to be with our heart, and our education of our children needs to be with our heart. Nothing to do with dogs. It's just a separate thing, okay? But don't treat your children like dogs. Treat them with a lot of gentle, beautiful love. So I hope I answered that, Anna. Yes, it's amazing. Thank you.
It's not a coincidence. By the way, if anyone is in the medical arena, you know that you have to do CPR. You do 30 pumps, and then you give two breaths. 30 and two is Lev, Lamed and Bet, 30 and two. So if you wanna know how to get the heart back, you gotta give Lev. All right, you had a question, one more question there? And we'll wrap up with this. I just wanted to know, is that something you can do yourself,
or does it have to be kind of the group setting where everybody in the community makes a big hole or whatever in the ground, and, I mean, could I do that by myself if I had some material and I wanted to in my backyard, for an example? Definitely one can do that by themselves if they have the appropriate ability to dig it deep enough. There's a proper, we're not gonna get into all the halakh of it. We are gonna get to it later.
But there's definitely a proper way in which that disposal should be done in proper burial, not just digging up a foot and burying it like that. It has to be in a dignified fashion that is appropriate halakhically. All right, my dear friends, this concludes episode number 30 of the Ask Away series in the Everyday Judaism podcast. My dear friends, it's been such a huge privilege and an honor, even though today is frigid, frigid weather here in Houston, Texas.
It's right now 29 degrees in Houston, Texas, and we have a full classroom here. It is, my heart is filled with warmth and love for this incredible outpouring of desire to learn Torah. My dear friends, this concludes today's episode. I am so deeply grateful. Have a fantastic week. Don't forget, drive safely, be cautious, be careful, and I look forward to continuing our studies tomorrow. Have a magnificent week.
You've been listening to Rabbi Aryeh Wolbe on a podcast produced by TORCH, the Torah Outreach Resource Center of Houston. Please help sponsor an episode so we can continue to produce more quality Jewish content for our listeners around the globe. Please visit torchweb.org to donate and partner with us on this incredible endeavor.