Podcasts about Aramaic

Are you waiting to be “blessed” someday, or activelybuilding the life you want now? Michelle revisits the Beatitudes through an Aramaic lens and reframes “blessed” as an invitation to act: get up, move, build. Heaven-on-earth isn't later; it's what we co-create today. You'll learn:Why “blessed” is active, not passiveQuestions to align what you're building with who you areHow small, consistent action compounds into meaningA mindset shift from surviving to thriving… right nowJoin tonight's open Zoom on crafting high-quality content(details below). Michelle@GrowBy1.comwww.GrowBy1.com/IntuitiveReadingTopic: Open Q & A MCLT Content NightTime: Nov 11, 2025 07:30 PM Eastern Time (US and Canada)Join Zoom MeetingMeeting ID: 849 7710 8307Passcode: Content

#51 The Allegory Story (You Are The Sower—taken from Jesus' Parable of the Sower—Aramaic Style)

St. Luke 8: 41-56 Drawing on St. Nikolai Velimirović's image of divine grace as electricity, this homily on the raising of Jairus' daughter (Luke 8:41–56) invites us to become  living conduits through whom God's uncreated energy continually flows. Christ's tender command, "Talitha koum," reveals the greater reality that in Him even death is but sleep, for the fire of His love transforms all who see with eyes full of light into partakers of His eternal life. Homily on Jairus' Daughter  St. Luke 8:41–56 Glory to Jesus Christ! It is a blessing to be with you this morning. I have really appreciated your hospitality throughout this weekend. In his homily on this beautiful event in the history of our salvation, St Nikolai Velimirović compares our Lord to electricity—or perhaps to magnetism, and to light. What he is describing is what we in the West call grace. The idea is that the Lord's uncreated energy – His spiritual electricity - is continually available; and those who allow themselves to be connected to Him become receptacles and conduits of that spiritual electricity—of that grace, of that beautiful light.  We see this especially at Pascha, when the priest sings "Come receive the light," and one candle lights another, and the flame spreads from person to person. Magnetism is a similar image: not only does it attract, but it also bestows magnetism in a lesser degree to some of the objects it touches. This a lovely and apt metaphor—though, as St Nikolai warns, don't take it too far or you'll end up spouting heresy– for instance, a screwdriver that has received magnetism from a magnetic source retains the magnetism even after the source is removed.  As we discussed yesterday, anything that is removed from the Source of Divine Energy loses its spiritual life.  Going back to the metaphor of electricity, our hope is not to become a sort of battery that receives grace and then stores it separate from its source; rather, our hope is to increasingly become pure conduits of divine energy through whom it continually flows.  Switching metaphors again, Jesus Christ describes this as living water in the Gospel according to St. John when He says; If any man thirst, let him come unto me, and drink.  He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (St. John 7:37; also St. John 4:14) The grace that we share as Christians is flowing to and through us from its source, and that source is God. There is another lesson here.  St. Nikolai points out that there were many people in the crowd that day, but only one was healed. Let me develop a point from yesterday's talk.  You may remember my sharing that the scripture about the newly healed blind man seeing "trees walking" as a metaphor for our need to work on seeing the world as it really is.      A related scriptural metaphor from Christ Himself has to do with the "eye of darkness;"    "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!" (St. Matthew 6:22-23). In part, these are eyes that fail to see the Lord even when He is present among us. Imagine that He turned to you and healed you after you had endured fourteen years of suffering. How would you respond? Lord willing, you would respond with thanksgiving and joy; a thanksgiving and joy that never fades. But the eye of darkness might quickly slip from thankfulness and joy back into bitterness and think or say: "Where have you been these fourteen years?" Do you see the trap? Do you see how such a response, such an attitude, misses the whole point of God's work among us — it's kind of like saying to Christ the God-man when He appears in His glory to bring us into His Kingdom; "O Lord, I thought you'd be taller." The eye of darkness is a terrible thing. For those who see truly, the world is permeated with the grace of God.  Let us strive increasingly to the world with these eyes of light. Another lesson the Fathers draw from this story is that the healing itself wasn't even the main point. Do you remember the plot line we are following in the Gospel lesson? A ruler of the synagogue—a leader of the Jews—comes to Christ and begs: "My daughter lies dying. Please come to our house." As the Lord goes with him, the crowd presses in around Him. And even along the way, miracles happen. This is a lesson we need to learn: with the Lord, there is no such thing as "along the way." His grace is always active. Every moment with Him is transformed in Him and by Him.  For the Christian, every moment of grace is an experience of eternal glory… and that moments lead in time to the next which is similarly transformed and transformative. For the Christian, after such an encounter, there is no darkness left to return to, only life in Christ so full that we can say with St Paul, "It is no longer I who live, but Christ who lives in me." (Galatians 2:20)  When we are connected to Him in this way, His grace—like living water, or electricity, or magnetism, or light—flows through us and straightening our connections with the world around us. This is what St Seraphim of Sarov meant when he said, "Acquire the Holy Spirit, and thousands around you will be saved."   And this is the same things that we celebrate in the life of St. Nektarios, whose memory we celebrate today, when we proclaim this verse at Orthros: "Since thou drunkest the nectar of life eternal, thou gushest, O Nektarios, streams of healings. Again, there is no such thing as being merely "on the way"; rather, all of life is "along the Way"—in Christ, growing in Him forever.  Every moment is an opportunity to grow and share in this, the great Mystery of the Sacrament of our salvation. Now, about this man—Jairus. Jairus had great power in his community and a relationship with God through the Law. Yet here he found himself powerless in the face of death. Everyone who tries to find salvation through secular power or the Law alone eventually meets that same limit. At that time, the Jews were deeply divided over what death meant and whether there was truly a resurrection. So this became a teaching moment for the Lord. The other Gospels describe how the mourners had gathered, the flutes were playing lamentations, and the house was filled with grief. A twelve-year-old girl—the only child of a leader in the community—had died. And Jairus, for all his authority, was utterly powerless. To make the moment even more striking, Jesus said something that caused the people to laugh Him to scorn: "She is not dead, but sleeping."  He said this precisely so that they would affirm—beyond any doubt—that she was truly dead: the body cold, the breath gone. And then, having confirmed the reality of death, He revealed the greater reality of life. He went in, took her by the hand with such tenderness; this pointed out most clearly in the version shared by St. Mark, in which he is recorded as having said in Aramaic, "Talitha koum"—literally, "Little lamb, arise." (Mark 5:41) "Talitha" is a term of affection, something like "little lambkin." And she arose and He told her parents to give her something to eat. All those who had mocked Him now faced undeniable evidence of a miracle. They could not rationalize it away or pretend they were mistaken. They had declared her dead—and now she was alive. There was only one explanation: the life-giving power of our Lord Jesus Christ. In Him is life, and in Him there can be no death. (John 1:4; John 11:25) Now, here is a more difficult lesson.  Some steak for us to chew on.  Jesus did not spend His earthly ministry going to every grieving parent to restore every child. I'm sure that's hard for you to hear—it's hard for me, too. But He did not come simply to prolong life in this world; He came to transfigure it. What good would it be to restore someone to this mortal life, only for them to die again after a few years? Instead, He performed this miracle so that we would know that when He says, "I go to prepare a [better] place for you," that He has the power to fulfill that promise. (John 14:2-3) There will be times—there have already been times—when we are the ones saying, "She is dead." But the Church uses a different language: "fallen asleep" and "in blessed repose." These are not naive phrases. They are reminders that for the Christian, death is but a rest before the age to come. (1 Thessalonians 4:13–14) And honestly, we long for that age, don't we? Life in this world can be exhausting —wars, suffering, the loss of children, — all the griefs that weigh us down. But as we sing in our funeral service; in the age to come, there will be "no sighing, no sorrow, no sickness, but life everlasting"  This is the time, quoting both the funeral and Revelation, "God will wipe away every tear." If I may change metaphors one last time: our God, who was earlier described as electricity, is also called a consuming fire. (Deuteronomy 4:24; Hebrews 12:29) Those of us raised in the South have heard preachers use that image as a warning. But for the Christian—for the ones who live in Christ so completely that it is no longer they who live but Christ who lives in them (Galatians 2:20)—that fire is not torment but glory. It is the radiant warmth of divine love. For those purified by grace, the fire of God becomes the very source of joy and life. So when you find yourself saying, "Our beloved, our little lamb, is dead," remember this: our Lord, who loves our beloved even more than we do, holds her hand and says, just as He did in today's Gospel, "My dearest one, arise." That is the future that awaits all who have given their lives to Him. May we be strengthened by this as we grow in Him. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.

In this episode of The Winston Marshall Show, I sit down with Father Benedict Kiely, founder of Nasarean.org and one of the world's leading voices on the persecution of Christians.We discuss the genocide unfolding in Nigeria, where thousands of Christians are being murdered each year by Islamist militias while Western governments and media look away. Father Kiely exposes how the massacre of Christians is dismissed as “climate change” violence, a lie repeated by politicians and journalists unwilling to name Islamist extremism.From ISIS's resurgence across Africa and the Middle East to the silent persecution of Christians in Iraq under Iranian-backed militias, Kiely lays bare a pattern of denial stretching from Abuja to Washington. He explains how Christianity faces extinction in its ancient homelands, the failure of the West's moral leadership, and why Europe's collapse of faith has left it powerless to confront evil.We also explore stories of hope, the revival of Christianity in post-communist Albania, the endurance of believers speaking Aramaic in Iraq, and why, despite centuries of persecution, faith refuses to die.All this: Nigeria's genocide, Islamist expansion, the silence of the West, and the rebirth of Christianity where it was once crushed.-----------------------------------------------------------------------------------------------------------------------To see more exclusive content and interviews consider subscribing to my substack here: https://www.winstonmarshall.co.uk/-----------------------------------------------------------------------------------------------------------------------FOLLOW ME ON SOCIAL MEDIA:Substack: https://www.winstonmarshall.co.uk/X: https://twitter.com/mrwinmarshallInsta: https://www.instagram.com/winstonmarshallLinktree: https://linktr.ee/winstonmarshall----------------------------------------------------------------------------------------------------------------------Chapters 00:00 Introduction 01:18 Father Benedict Keeley's Role and Media Coverage02:54 Genocide in Nigeria and Media Bias08:41 Islamist Extremism Across Africa26:42 Situation in Syria and the Role of Al-Qaeda33:04 Christian Persecution in Sudan 40:08 Christian Persecution in Europe and the Role of the Media1:04:06 Challenges Faced by Christians in the UK1:11:59 Final Thoughts Hosted on Acast. See acast.com/privacy for more information.

In Aramaic, the word for fasting is ܨܘܡܐ (ṣomā), from the root ܨܡ (ṣam), meaning to abstain, to hold oneself back, or to stand still. But in the Semitic worldview, this word carries far more than the physical act of skipping meals it represents a deep spiritual meaning of surrender. www.twinsbiblicalacademy.com 

In this second episode on understanding Kaddish from the Prayer Podcast series, Rabbi Aryeh Wolbe explores the ancient prayer's origins, composed in Aramaic by the Men of the Great Assembly during the Babylonian exile. Kaddish serves to bring "Hashem awareness" into the lower worlds, bypassing angelic interference since angels don't understand Aramaic. Originally just a half-Kaddish recited seven times daily by the prayer leader, it has expanded to include versions for mourners, siyum completions, and gravesides. The core purpose is Kiddush Hashem—sanctifying God's name—ranging from ultimate martyrdom (like Rebbe Akiva or Rabbi Elchanan Wasserman) to everyday acts of prioritizing God's will over personal desires, such as reciting Kaddish or making Kiddush on Shabbos.Kaddish acts as a spiritual elevator between the four kabbalistic worlds: Asiyah (action, morning blessings), Yetzirah (formation, Pesukei Dezimra), Beriah (creation, Shema blessings), and Atzilus (emanation, Amidah). It solidifies God's presence in each world before transitioning, with no Kaddish between Beriah and Atzilus to avoid interrupting redemption and prayer. Responding with full intent to "Amen, Yehei Shemei Rabba" can nullify heavenly decrees by restoring sanctity removed through sin. The prayer's structure magnifies God's name across all worlds, with congregational responses affirming redemption, peace, and Mashiach's arrival. Numerical symbolism abounds: four opening words reflect God's four-letter name, 10 words spell it out further, and 28 letters/words equal "koach" (strength), emphasizing empowerment through praise.Ultimately, Kaddish empowers every individual to achieve greatness by bringing godliness into daily life, congregations, and the world. Rabbi Wolbe emphasizes retraining ourselves to respond with focus, turning routine recitations into acts of profound devotion. The episode concludes with a teaser for next week's dive into Pesukei Dezimra, the verses of praise that "prune" spiritual blockages._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #41) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 4, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #JewishPrayer, #Hashem, #RabbiAkiva, #Sanctification, #DivineCloseness ★ Support this podcast ★

In this Friday Thinking Talmudist episode on Talmud Bava Metzia 84b, Rabbi Aryeh Wolbe explores the extraordinary life and legacy of Rebbe Elazar ben Rebbe Shimon, a sage whose body remained undecayed in his attic for 18–22 years after death due to his unparalleled righteousness—his vessel solely for Torah and mitzvot, not worldly indulgence. The Talmud recounts how his absence as community marshal prevented women from receiving halachic rulings on purity, halting procreation, echoing stories like Rav Moshe Feinstein's eight-year childless period without a mikvah. Rebbe Elazar's wife observed blood when hairs fell and a worm from his ear, which he explained in a dream as minor punishment for once failing to protest slander against Torah scholars, teaching the grave obligation to defend the righteous and halt lashon hara—worse for the listener who enables its spread than the speaker.The narrative highlights Rebbe Elazar's posthumous miracles: a heavenly voice from the attic resolved disputes, interpreted as divine inspiration guiding just settlements; his unburied body protected the city from wild animals; and a serpent guarded his father's cave until burial. Parallels include the Gaon of Vilna's perfectly preserved body and the Chafetz Chaim's gravesite preventing miscarriages, underscoring burial's sanctity over cremation, which denies body-soul reunion at resurrection. Rabbi Wolbe passionately advocates for tahara (purification rites) by the Chevra Kadisha as a profound mitzvah, preparing the deceased for heavenly judgment, and recommends Rabbi Doron Kornbluth's book Cremation or Burial? for spiritual and environmental insights.Ultimately, the Gemara contrasts Rebbe Elazar's humility and self-imposed suffering to spare Jewish pain with Rebbe Shimon ben Gamaliel's self-description as a "lion son of a fox," proving true anavah (humility) among greats like the Bnei Beteira and Yonatan ben Shaul. Rabbi Wolbe ties this to defending Torah scholars amid Israel's yeshiva draft debates—spiritual pillars merit protection like Pharaoh exempted learners—urging pride in Judaism as Rosh Hashanah approaches, crowning Hashem as eternal King with majesty far surpassing earthly royalty._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 19, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #RebElazer, #Jewishvalues, #righteousness, #burial, #slander, #LashonHara, #negativespeech, #ChafetzChaim, #humility, #Jewishidentity, #pride, #Jewishburialprocess, #divineprotection, #IDF, #Torah, #RabbiYochanan, #evileye, #Teshuvah, #Hillel, #Shabbos ★ Support this podcast ★

In this Friday Thinking Talmudist episode on Talmud Bava Metzia 84b, Rabbi Aryeh Wolbe explores the extraordinary life and legacy of Rebbe Elazar ben Rebbe Shimon, a sage whose body remained undecayed in his attic for 18–22 years after death due to his unparalleled righteousness—his vessel solely for Torah and mitzvot, not worldly indulgence. The Talmud recounts how his absence as community marshal prevented women from receiving halachic rulings on purity, halting procreation, echoing stories like Rav Moshe Feinstein's eight-year childless period without a mikvah. Rebbe Elazar's wife observed blood when hairs fell and a worm from his ear, which he explained in a dream as minor punishment for once failing to protest slander against Torah scholars, teaching the grave obligation to defend the righteous and halt lashon hara—worse for the listener who enables its spread than the speaker.The narrative highlights Rebbe Elazar's posthumous miracles: a heavenly voice from the attic resolved disputes, interpreted as divine inspiration guiding just settlements; his unburied body protected the city from wild animals; and a serpent guarded his father's cave until burial. Parallels include the Gaon of Vilna's perfectly preserved body and the Chafetz Chaim's gravesite preventing miscarriages, underscoring burial's sanctity over cremation, which denies body-soul reunion at resurrection. Rabbi Wolbe passionately advocates for tahara (purification rites) by the Chevra Kadisha as a profound mitzvah, preparing the deceased for heavenly judgment, and recommends Rabbi Doron Kornbluth's book Cremation or Burial? for spiritual and environmental insights.Ultimately, the Gemara contrasts Rebbe Elazar's humility and self-imposed suffering to spare Jewish pain with Rebbe Shimon ben Gamaliel's self-description as a "lion son of a fox," proving true anavah (humility) among greats like the Bnei Beteira and Yonatan ben Shaul. Rabbi Wolbe ties this to defending Torah scholars amid Israel's yeshiva draft debates—spiritual pillars merit protection like Pharaoh exempted learners—urging pride in Judaism as Rosh Hashanah approaches, crowning Hashem as eternal King with majesty far surpassing earthly royalty._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 19, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content._____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #RebElazer, #Jewishvalues, #righteousness, #burial, #slander, #LashonHara, #negativespeech, #ChafetzChaim, #humility, #Jewishidentity, #pride, #Jewishburialprocess, #divineprotection, #IDF, #Torah, #RabbiYochanan, #evileye, #Teshuvah, #Hillel, #Shabbos ★ Support this podcast ★

In this second episode on understanding Kaddish from the Prayer Podcast series, Rabbi Aryeh Wolbe explores the ancient prayer's origins, composed in Aramaic by the Men of the Great Assembly during the Babylonian exile. Kaddish serves to bring "Hashem awareness" into the lower worlds, bypassing angelic interference since angels don't understand Aramaic. Originally just a half-Kaddish recited seven times daily by the prayer leader, it has expanded to include versions for mourners, siyum completions, and gravesides. The core purpose is Kiddush Hashem—sanctifying God's name—ranging from ultimate martyrdom (like Rebbe Akiva or Rabbi Elchanan Wasserman) to everyday acts of prioritizing God's will over personal desires, such as reciting Kaddish or making Kiddush on Shabbos.Kaddish acts as a spiritual elevator between the four kabbalistic worlds: Asiyah (action, morning blessings), Yetzirah (formation, Pesukei Dezimra), Beriah (creation, Shema blessings), and Atzilus (emanation, Amidah). It solidifies God's presence in each world before transitioning, with no Kaddish between Beriah and Atzilus to avoid interrupting redemption and prayer. Responding with full intent to "Amen, Yehei Shemei Rabba" can nullify heavenly decrees by restoring sanctity removed through sin. The prayer's structure magnifies God's name across all worlds, with congregational responses affirming redemption, peace, and Mashiach's arrival. Numerical symbolism abounds: four opening words reflect God's four-letter name, 10 words spell it out further, and 28 letters/words equal "koach" (strength), emphasizing empowerment through praise.Ultimately, Kaddish empowers every individual to achieve greatness by bringing godliness into daily life, congregations, and the world. Rabbi Wolbe emphasizes retraining ourselves to respond with focus, turning routine recitations into acts of profound devotion. The episode concludes with a teaser for next week's dive into Pesukei Dezimra, the verses of praise that "prune" spiritual blockages._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #41) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on November 4, 2025, in Houston, Texas.Released as Podcast on November 7, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #JewishPrayer, #Hashem, #RabbiAkiva, #Sanctification, #DivineCloseness ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe continues the discussion of Tractate Bava Metzia 84b, focusing on Rabbi Elazar ben Rabbi Shimon's emotional and spiritual struggle after executing a guilty laundryman (referenced from a prior episode, likely tied to the “vinegar, son of wine” incident). The episode explores themes of guilt, divine justice, Torah study, and the efficacy of prayer, connecting them to personal anecdotes and broader Jewish responsibilities. Key points include:Rabbi Elazar's Guilt and Suffering: Rabbi Elazar, a marshal who executed a disrespectful laundryman (justified by the man's capital offense), feels lingering guilt despite following the law. Like a police officer experiencing PTSD after a justified shooting, Rabbi Elazar cannot rely on his reasoning to absolve himself and accepts physical suffering as atonement. He suffers a severe illness, losing blood and pus nightly, but recovers after his wife prepares 60 types of fig-based food (lifta). He converses with his afflictions, inviting them at night but dismissing them in the morning to avoid disrupting Torah study, showing his dedication despite pain (0:26–3:32).Wife's Reaction and Wealth: His wife, frustrated by his self-imposed suffering and believing he squandered her father's wealth, leaves for her father's house. Sixty sailors then bring Rabbi Elazar 60 slaves with 60 money bags, preparing 60 types of lifta, restoring his wealth. He tells his daughter to inform her mother that “ours is greater than theirs,” citing Proverbs 31:14 (from Eishet Chayil) to affirm that Torah brings sustenance from afar. His wife's absence allows him to return to the study hall (3:32–6:45).Rabbinic Rulings and Validation: In the study hall, Rabbi Elazar examines 60 blood samples from women checking for ritual purity (tahar) during their seven clean days post-menstruation. He declares all samples pure, enabling marital resumption after mikvah. Other rabbis question the statistical likelihood of all 60 being pure, suggesting an error. Rabbi Elazar prays that if his rulings are correct, the women will conceive boys (who cannot become niddah); if incorrect, at least one girl (who can become niddah) will be born. All 60 babies are boys, named after him, validating his rulings and demonstrating divine confirmation (7:07–14:21).Transmission of Halacha: Rabbi Wolbe explains the expertise required to identify impure blood, a skill transmitted from Moshe at Sinai through generations of rabbis, including himself, underscoring the mesorah (oral tradition). This parallels other halachic details (e.g., temple offerings) requiring precise training, like distinguishing colors of blood (8:39–11:27).Prayer's Efficacy: Addressing his daughter's question, Rabbi Wolbe shares a personal story of praying at the Western Wall for a son to fulfill Pidyon HaBen (redeeming the firstborn), which was granted, and accepting Hashem's choice of a daughter for his second child. He clarifies that Hashem answers all prayers, but not always as requested, citing “Ein Tfilason Chozeres Reikam” (no prayer returns empty). Answers may be “no” or “wait,” tailored to what's best, as seen in Rabbi Elazar's answered prayer (15:04–17:08).Broader Lessons: The episode emphasizes human sensitivity in upholding justice (Rabbi Elazar's guilt), the transformative power of Torah study despite physical suffering, and the communal responsibility to trust expert rabbinic rulings. Rabbi Wolbe connects this to the upcoming holidays (Rosh Hashanah, Yom Kippur, Sukkot, post-October 8, 2025), urging listeners to carry forward spiritual growth and good deeds._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 12, 2025, in Houston, Texas.Released as Podcast on October 31, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content. _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Justice, #Law, #Morality, #Guilt, #Redemption, #TorahStudy, #Faith, #Patience, #Prayer ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe continues the discussion of Tractate Bava Metzia 84b, focusing on Rabbi Elazar ben Rabbi Shimon's emotional and spiritual struggle after executing a guilty laundryman (referenced from a prior episode, likely tied to the “vinegar, son of wine” incident). The episode explores themes of guilt, divine justice, Torah study, and the efficacy of prayer, connecting them to personal anecdotes and broader Jewish responsibilities. Key points include:Rabbi Elazar's Guilt and Suffering: Rabbi Elazar, a marshal who executed a disrespectful laundryman (justified by the man's capital offense), feels lingering guilt despite following the law. Like a police officer experiencing PTSD after a justified shooting, Rabbi Elazar cannot rely on his reasoning to absolve himself and accepts physical suffering as atonement. He suffers a severe illness, losing blood and pus nightly, but recovers after his wife prepares 60 types of fig-based food (lifta). He converses with his afflictions, inviting them at night but dismissing them in the morning to avoid disrupting Torah study, showing his dedication despite pain (0:26–3:32).Wife's Reaction and Wealth: His wife, frustrated by his self-imposed suffering and believing he squandered her father's wealth, leaves for her father's house. Sixty sailors then bring Rabbi Elazar 60 slaves with 60 money bags, preparing 60 types of lifta, restoring his wealth. He tells his daughter to inform her mother that “ours is greater than theirs,” citing Proverbs 31:14 (from Eishet Chayil) to affirm that Torah brings sustenance from afar. His wife's absence allows him to return to the study hall (3:32–6:45).Rabbinic Rulings and Validation: In the study hall, Rabbi Elazar examines 60 blood samples from women checking for ritual purity (tahar) during their seven clean days post-menstruation. He declares all samples pure, enabling marital resumption after mikvah. Other rabbis question the statistical likelihood of all 60 being pure, suggesting an error. Rabbi Elazar prays that if his rulings are correct, the women will conceive boys (who cannot become niddah); if incorrect, at least one girl (who can become niddah) will be born. All 60 babies are boys, named after him, validating his rulings and demonstrating divine confirmation (7:07–14:21).Transmission of Halacha: Rabbi Wolbe explains the expertise required to identify impure blood, a skill transmitted from Moshe at Sinai through generations of rabbis, including himself, underscoring the mesorah (oral tradition). This parallels other halachic details (e.g., temple offerings) requiring precise training, like distinguishing colors of blood (8:39–11:27).Prayer's Efficacy: Addressing his daughter's question, Rabbi Wolbe shares a personal story of praying at the Western Wall for a son to fulfill Pidyon HaBen (redeeming the firstborn), which was granted, and accepting Hashem's choice of a daughter for his second child. He clarifies that Hashem answers all prayers, but not always as requested, citing “Ein Tfilason Chozeres Reikam” (no prayer returns empty). Answers may be “no” or “wait,” tailored to what's best, as seen in Rabbi Elazar's answered prayer (15:04–17:08).Broader Lessons: The episode emphasizes human sensitivity in upholding justice (Rabbi Elazar's guilt), the transformative power of Torah study despite physical suffering, and the communal responsibility to trust expert rabbinic rulings. Rabbi Wolbe connects this to the upcoming holidays (Rosh Hashanah, Yom Kippur, Sukkot, post-October 8, 2025), urging listeners to carry forward spiritual growth and good deeds._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 12, 2025, in Houston, Texas.Released as Podcast on October 31, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Justice, #Law, #Morality, #Guilt, #Redemption, #TorahStudy, #Faith, #Patience, #Prayer ★ Support this podcast ★

In this Prayer Podcast episode, Rabbi Wolbe explores Kaddish's wisdom, recited after the Korbanot section in morning prayers and at all transition points. He outlines five types (Half (Chatzi), Full (Shaleim), Mourner's (Yasom), Rabbi's/Siyum and Burial), their purposes (e.g., sanctifying Hashem's name, elevating souls), and Aramaic origins (e.g., angel-proof, elevative). Talmudic stories (e.g., Rabbi Yossi and Elijah) illustrate Kaddish's mercy-evoking power, recited seven times daily (Psalms 119:164). It bridges spiritual worlds, counters evil, and requires a minyan (10 adults) as a davar shebekedusha, Holy Endeavor. Customs like standing vary (Ashkenaz vs. Sephardic), but unity is key. The episode previews Pesukei D'Zimra._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #40) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 28, 2025, in Houston, Texas.Released as Podcast on October 30, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #Faith, #DivineProvidence, #GlorifyingGod, #Unity ★ Support this podcast ★

In this episode of the Prayer Podcast, Rabbi Aryeh Wolbe explores the profound wisdom behind Kaddish, a central prayer recited in the morning service after the korbanot (offerings) section. He outlines its five types, origins, and spiritual significance, emphasizing its role in sanctifying Hashem's name and bridging spiritual worlds. Recorded around October 2025 (post-Sukkot, aligned with Parshas Noach), the lecture connects Kaddish to daily prayers, mourning, and Torah study, highlighting its Aramaic composition and Talmudic stories.Five Types of Kaddish: Rabbi Wolbe details the variations using a handout (available via Google Drive link): (1) Chatzi Kaddish (half Kaddish)—a punctuation between prayer sections; (2) Full Kaddish (Kaddish Shalem)—post-Amidah, requesting peace; (3) Mourner's Kaddish—elevates the deceased by proclaiming Hashem's oneness; (4) Rabbi's Kaddish (Kaddish de Rabbanan)—after rabbinic study, blessing scholars (includes Siyum Kaddish for completing a tractate); (5) Burial Kaddish—graveside, unique in mentioning resurrection. Kaddish means “holy” or “sanctified,” declaring belief in Hashem's oneness and providence (Ezekiel 38:23: “V'hitgadilti v'hitkadishti”), making Hashem known globally (0:21–4:06).Purpose and Transition Role: Kaddish sanctifies Hashem's name publicly, not just for the deceased but as a moment of truth prompting reflection on life's fleeting nature. It bridges the four spiritual worlds in prayer (e.g., after offerings, before Pesukei D'Zimra), and between life and death in mourning. Recited seven times daily (three morning—Shacharis, two afternoon—Mincha, two evening—Ma'ariv, per Psalms 119:164), it evokes divine mercy and counters evil forces (klipot, per Zohar) (4:06–6:15, 20:05–21:56).Aramaic Language: Three reasons: (1) Angels don't understand Aramaic, allowing uninterrupted elevation and removal of spiritual barriers; (2) Post-First Temple sages composed it in Aramaic for accessibility during exile as it was the common language; (3) Zohar teaches reciting in a secular language elevates it, as all languages (post-Babel, Genesis 11) should glorify Hashem, countering division (7:40–14:49).Talmudic Story (Berachos 3a): Rabbi Yossi enters Jerusalem's ruins to pray; Elijah teaches: avoid ruins for danger, pray on roads, use short prayers while traveling. Elijah reveals a heavenly voice lamenting the Temple's destruction, renewed thrice daily, but softened when Jews recite Amen Yehei Shemei Rabba in Kaddish, evoking Hashem's sorrow for exiling His children. This highlights Kaddish's power to evoke divine mercy and elevate prayers (7:40–13:24).Spiritual Power: The phrase Yehei Shemei Rabba is to be recited with all our strength (28 letters, koach—strength) as it forgives sins, including idolatry, when said with full intent (e.g., screaming or focused concentration). During the Ten Days of Repentance, an extra word adjusts to maintain 28 letters (mi kol). Kaddish is a davar shebekedusha (holy matter), requiring a minyan (10 adults, per Abraham's Sodom negotiation (Genesis 18), as Hashem dwells with 10. Instituted by the Men of the Great Assembly post-Temple, it sources Ezekiel (38:23) for restoring Hashem's name. It's recited at Siyum or Torah study to sanctify Hashem publicly, not just personally (13:24–23:48).Customs and Variations: Stand during Kaddish in Ashkenaz (honoring sanctification); sit in Sephardic. Follow the congregation to avoid standing out. Rabbi Wolbe previews Pesukei D'Zimra and notes Kaddish's shofar-like power to break barriers before Rosh Hashanah (post-October 8, 2025) (28:01–29:15)._____________This Podcast Series is Generously Underwritten by Dr. Leonard & June GoldbergDownload the Prayer Podcast Worksheets:https://drive.google.com/drive/folders/1iBVevW1ydyjSeyeO0iCcina7e8vix3Lt?usp=sharingThis episode (Ep. #40) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on October 28, 2025, in Houston, Texas.Released as Podcast on October 30, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Prayer, #Tefillah, #Siddur, #Kaddish, #Faith, #DivineProvidence, #GlorifyingGod, #Unity ★ Support this podcast ★

2 Chronicles 24 tells us that Joash was 7 years old when he begins to reign and that he rules for 40 years. Jehoiadah chose two wives for Joash and the king then produces sons and daughters. Joash decides to repair the temple and urges the unresponsive Levites to collect funds in the cities of Judah. The Levites had been impoverished by the ravages of Athaliah. A chest is made and the redemption tax of the Law of Moses is reinstated. The tax was collected in a specially made and dedicated chest. When the chest was full it was emptied and craftsmen who were employed to repair the temple and refurnish its utensils were paid from this box. No account was required of the tradesmen who dealt faithfully. At 130 years of age the faithful Jehoiadah dies and is buried and honoured in Jerusalem. Tragically, after the high priest's death the princes abandon their God and again turn to serve idols. Jehoiadah's son Zechariah condemns this evil and was stoned in the Temple court by Joash's command (this may be the incident referred to by our Lord Jesus Christ in Matthew 23 verses 34-36). At the end of the year the Syrian army comes against Judah and at that time Joash's servants slay him as recompense for the evil done to Zechariah. The people of Judah replaced Joash with Amaziah Joash's son. Daniel 5 occurs in BC537 - the night Babylon fell to the Medo-Persians, Babylon is ruled by Belshazzar the son of Nabonidus who is on an expedition and is absent from his city. Babylon is suffering under the dissolute rule of Belshazzar. The Babylonians believed their city to be impregnable. However, the mode of its capture and the name of the victorious general were all told in the prophecy of Isaiah 44 verses 26-45:2 - read aloud, pause and ponder. Belshazzar, Babylon's deputy ruler in the absence of his father Nabonidus seeks to desecrate the vessels that had been taken from Yahweh's temple in Jerusalem. Whilst in the process of a drunken feast honouring the Chaldean gods a mysterious hand comes and writes upon the wall. The hand covers the writing. Belshazzar becomes incontinent due to fear. When the king's wise men cannot read the writing the queen mother asks for Daniel, who was known as Belteshazzar. Daniel castigates king Belshazzar and spells out the lessons that the Almighty had taught to Nebuchadnezzar, Belshazzar's grandfather. The hand is removed and Daniel reads the Aramaic text and interprets the writing: "Mene, Mene, Tekel, Parsin" ESV Read the meaning of those words in verses 26-28. The Aramaic gematria (assigning numerical values to letters and words) of the expression above is 2,520. Interestingly this is the time period which had been prophesied to Nebuchadnezzar for the kingdom of men in Daniel 4:16, 23-25. Daniel is promoted as promised by Belshazzar and king Belshazzar slain by the Persians. The Babylonian Empire was overthrown by Cyrus in the year BC 537 as Isaiah the prophet had prophesied in chapter 45 verses 1-6. In Acts 3 we have the healing of the crippled man, who was lame from birth and more than 40 years old (4:22). This healing has many parallels with the testy of the crippled man at the pool of Bethesda in John 5. The crippled man represents Israel and their inability to walk before their God. Peter commands the lame man to fix his gaze on them, which he does expecting alms. The crippled man receives far greater -he receives healing and discipleship. And walking, and leaping, and praising God he enters the templewith Peter and John. Remarkable words of witness follow with the testimony of Peter that there is noother name given under heaven by which salvation can come than our Lord Jesus Christ. Buddhism, Hinduism and all other isms cannot save. Our Lord was the stone rejected by men, but chosen and precious to God (Psalm 118:22). Peter outlines in verses 19-26 what they must do. The rulers sendofficers in chapter 4 to arrest Peter and John. Note that the number of disciples had now reached 5,000. They were examined by the Counsel and commanded to refrain from preaching Christ Jesus. TheApostles' response is that: "We cannot cease from doing what the Almighty has commanded us". Peter and John are threatened and released. Upon joining their fellow believers, the two Apostles together withtheir assembled brothers praise the LORD and in prayer speak of what had just happened as being a fulfilment of Psalm 2. Their Sovereign's response to their prayer is a shaking of the house they were in. God is further demonstrating His power in support of their testimony. This was given as yet another endorsement by their God of His guarantee to support his ecclesia's faithful testimony. The spirit of unity and community is spoken of in verses 32-37. Oh, for such a spirit among believers today! Thanks for joining us - we pray you found these comments helpful in your appreciation of God's words, join again tomorrow 

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Tractate Bava Metzia 84a, focusing on the profound relationship between Rabbi Yochanan and Reish Lakish, their transformative encounter, and the tragic fallout of their dispute. The episode delves into themes of Torah's transformative power, respect for teachers, self-sufficiency, and the Jewish people's global mission. Key points include:Rabbi Yochanan and Reish Lakish's Encounter: Rabbi Yochanan, swimming in the Jordan River, is pursued by Reish Lakish, a highway robber. Rabbi Wolbe digresses to note the Jordan's flow from the sweet Sea of Galilee (a “giver”) to the bitter Dead Sea (a “taker”), symbolizing the sweetness of giving. Rabbi Yochanan praises Reish Lakish's strength, suggesting he redirect it to Torah study, while Reish Lakish retorts that Rabbi Yochanan's beauty suits women. Rabbi Yochanan offers his sister in marriage if Reish Lakish repents, leading to his transformation. Reish Lakish weakens physically upon accepting Torah, as Torah shifts focus from physical to spiritual pursuits, consuming one's energy (6:11–9:54).Torah's Transformative Power: Rabbi Wolbe explains that Torah is not just a subject but a “sam hachaim” (elixir of life), weakening physical desires to strengthen spiritual ones. Reish Lakish's sudden weakness reflects Torah's overwhelming influence, countering the Yetzer Hara (evil inclination), which distracts from study (e.g., causing sleepiness or daydreaming, per Psalms 20). This underscores the incompatibility of material and spiritual pursuits, critiquing modern attempts to “have it all” (e.g., 2008 mortgage crisis).Their Dispute and Tragedy: Years later, as scholars, they debate when a vessel becomes susceptible to tumah (ritual impurity): Rabbi Yochanan says when metals are fused; Reish Lakish says when polished. Rabbi Yochanan's comment, “A thief knows the tools of thievery,” is meant constructively but offends Reish Lakish, who retorts, “How have you benefited me?” Rabbi Yochanan responds that he brought him under the Divine Presence. Reish Lakish's disrespect causes divine retribution, leading to his illness and death. Rabbi Yochanan's sister pleads for mercy, but he cites verses (Jeremiah 49:11) to prioritize divine justice, as Reish Lakish's contempt endangered their bond and the nation's spiritual integrity (29:34–32:14).Rabbi Yochanan's Grief: Rabbi Yochanan is heartbroken, grieving Reish Lakish's loss. A new student, Rabbi Elazar ben Pedas, merely affirms Rabbi Yochanan's teachings, unlike Reish Lakish's challenging 24 questions and answers, which clarified Torah through debate. Rabbi Yochanan's anguish drives him to madness, and the rabbis pray for his death, as his bond with Reish Lakish was central to his existence (50:30–54:38)._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 5, 2025, in Houston, Texas.Released as Podcast on October 24, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Yochanan, #ReishLakish, #BavaMitzia, #mentorship, #parenting, #marriage, #authority, #respect, #leadership, #reverence ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Tractate Bava Metzia 84a, focusing on the profound relationship between Rabbi Yochanan and Reish Lakish, their transformative encounter, and the tragic fallout of their dispute. The episode delves into themes of Torah's transformative power, respect for teachers, self-sufficiency, and the Jewish people's global mission. Key points include:Rabbi Yochanan and Reish Lakish's Encounter: Rabbi Yochanan, swimming in the Jordan River, is pursued by Reish Lakish, a highway robber. Rabbi Wolbe digresses to note the Jordan's flow from the sweet Sea of Galilee (a “giver”) to the bitter Dead Sea (a “taker”), symbolizing the sweetness of giving. Rabbi Yochanan praises Reish Lakish's strength, suggesting he redirect it to Torah study, while Reish Lakish retorts that Rabbi Yochanan's beauty suits women. Rabbi Yochanan offers his sister in marriage if Reish Lakish repents, leading to his transformation. Reish Lakish weakens physically upon accepting Torah, as Torah shifts focus from physical to spiritual pursuits, consuming one's energy (6:11–9:54).Torah's Transformative Power: Rabbi Wolbe explains that Torah is not just a subject but a “sam hachaim” (elixir of life), weakening physical desires to strengthen spiritual ones. Reish Lakish's sudden weakness reflects Torah's overwhelming influence, countering the Yetzer Hara (evil inclination), which distracts from study (e.g., causing sleepiness or daydreaming, per Psalms 20). This underscores the incompatibility of material and spiritual pursuits, critiquing modern attempts to “have it all” (e.g., 2008 mortgage crisis).Their Dispute and Tragedy: Years later, as scholars, they debate when a vessel becomes susceptible to tumah (ritual impurity): Rabbi Yochanan says when metals are fused; Reish Lakish says when polished. Rabbi Yochanan's comment, “A thief knows the tools of thievery,” is meant constructively but offends Reish Lakish, who retorts, “How have you benefited me?” Rabbi Yochanan responds that he brought him under the Divine Presence. Reish Lakish's disrespect causes divine retribution, leading to his illness and death. Rabbi Yochanan's sister pleads for mercy, but he cites verses (Jeremiah 49:11) to prioritize divine justice, as Reish Lakish's contempt endangered their bond and the nation's spiritual integrity (29:34–32:14).Rabbi Yochanan's Grief: Rabbi Yochanan is heartbroken, grieving Reish Lakish's loss. A new student, Rabbi Elazar ben Pedas, merely affirms Rabbi Yochanan's teachings, unlike Reish Lakish's challenging 24 questions and answers, which clarified Torah through debate. Rabbi Yochanan's anguish drives him to madness, and the rabbis pray for his death, as his bond with Reish Lakish was central to his existence (50:30–54:38)._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on September 5, 2025, in Houston, Texas.Released as Podcast on October 24, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Yochanan, #ReishLakish, #BavaMitzia, #mentorship, #parenting, #marriage, #authority, #respect, #leadership, #reverence ★ Support this podcast ★

John 19 tells of Jesus' crucifixion. The crucifixion followed the Lord's brutal treatment at the hands of Pilate's soldiers including the thrusting of a crown of thorns upon his head and the putting of a purple robe on him to mock our Master. How apt is it that in his dying he would remove the curse brought by Adam upon the earth; and his crucifying would be like the ram caught by his horns in Genesis 22. When Pilate hears the Jewish leaders' claim that Jesus is the Son of God Pilate's fear intensifies and he seeks for Jesus' release. Jesus makes it crystal clear to Pilate that Pilate is without power against Jesus and the greater sin lay with the Jewish rulers. These envious men clamour even more that Pilate must cooperate with their designs. If not Caesar would hear of it. Pilate caves in under pressure and allows Jesus to be led away for crucifixion. "We have no king but Caesar", they cry and forty years later their 'king' - Caesar - came and destroyed Jerusalem because of their blood guiltiness. The crucifixion occurs in the place of the skull - Golgotha (the location where David buried Goliath's skull, as we are told in 1 Samuel 17). Our Lord is crucified between two thieves - most likely these were Barabbas' men. In the three languages operating in Judea at the time - Aramaic, Greek and Latin - is inscribed over his cross i.e. stake "Jesus ofNazareth, king of the Jews". The Jews protest Pilate's writing: but Pilate, no doubt, glories in this small victory over the Jews and his inscription remains. The soldiers divide his clothes between them and they cast lots for his vesture in fulfilment of Psalm 22:18. The beloved women in his life eventually come near to the stake to see his death. And at this time Jesus commits his mother into the care of his beloved Apostle, John. Our Master dies with his final words being a citation from Psalm 31:5 - the quotation possibly being completed when Jesus emerges from his tomb three days later. Jesus' side is pierced by a Roman spear and out comes blood and water indicating that he has died from a broken heart. Unlike the thieves crucified with Christ not a bone of him is broken - he is the Passover Lamb of Exodus 12 and the subject of the prophecy in Psalm 34:20-22. And the Scripture in Revelation 1:7 will seem to be true when Jesus comes into his kingdom. Jesus' body is secured from Pilate by Joseph of Arimathea. Our Lord's body is placed by Joseph and Nicodemus in a new and unused garden tomb owned by the rich man, Joseph in fulfilment of Isiah 53:9.

The DILEMMA with legalism Legalism is a slow torture, a suffocation of the spirit. It is just enough religion to keep you, but not enough to nourish you. So you starve. For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.- Galatians 5:1 The DANGER with mysticism Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,  and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.-Colossians 2:18-19Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world -Hebrews 1:1-2 The DIFFICULTY with asceticism If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations—  “Do not handle, Do not taste, Do not touch” referring to things that all perish as they are used)—according to human precepts and teachings? These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.-Colossians 2:20-23“There is only one thing that will put the collar on the neck of the animal that lives within us…and that is the indwelling of Christ. Ascetic religion is godless for those that practice it essentially worship themselves.” -Alexander Mclaren The DELIVERANCE with ChristAnd you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.-Colossians 2:13-15 Now there is in Jerusalem by the Sheep Gate a pool, in Aramaic called Bethesda, which has five roofed colonnades. In these lay a multitude of invalids—blind, lame, and paralyzed. One man was there who had been an invalid for thirty-eight years. When Jesus saw him lying there and knew that he had already been there a long time, he said to him, “Do you want to be healed?” The sick man answered him, “Sir, I have no one to put me into the pool when the water is stirred up, and while I am going another steps down before me.” Jesus said to him, “Get up, take up your bed, and walk.” And at once the man was healed, and he took up his bed and walked.-John 5:2-9 --------DAILY DEVOTIONAL WITH RON MOOREGet Ron's Daily Devotional to your inbox each morning; visit biblechapel.org/devo.CAREGIVINGDo you have a need we can pray for? Do you need someone to walk alongside you? Do you know of another person who needs care? Let us know at caregiving@biblechapel.org.GROWTH TRACKWe all have a next step - what's yours? To learn more about our Growth Track and to take your next step, biblechapel.org/connect.

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Tractate Baba Metzia 84a, focusing on a Talmudic discussion about Rabbi Yochanan's exceptional beauty and its spiritual implications. The episode delves into the concept of the evil eye, the influence of parental thoughts on conception, and the responsibility to use one's gifts thoughtfully. Key points include:Rabbi Yochanan's Beauty: Rabbi Yochanan claims to be the last of Jerusalem's beautiful people, described vividly: a silver goblet filled with pomegranate seeds, crowned with roses, and placed between sun and shade reflects a fraction of his radiance. The Talmud questions this, noting Rav Kahana's beauty resembled Rav Avohu's, which resembled Yaakov's, which resembled Adam's. Rabbi Yochanan's distinction was his beardless face, enhancing his radiant appearance.Mikvah Practice: Rabbi Yochanan sat at the women's mikvah entrance so that women, emerging from ritual immersion, would see him and retain his image, influencing their conception to produce beautiful, Torah-learned children. This mirrors Yaakov's use of streaked rods to influence sheep traits. Rabbi Wolbe defends this as a responsible use of his gift, not arrogance, citing his grandfather's teaching that knowing and using one's virtues is an obligation, akin to knowing one's wealth to give charity.Evil Eye Concerns: The sages question if Rabbi Yochanan feared the evil eye from displaying his beauty. He responds that, as a descendant of Yosef, he is immune, per Genesis 49:22 (“Yosef is a charming son, above the eye”) and 49:24 (likening Yosef's progeny to fish, hidden from the evil eye). Rabbi Wolbe explains the evil eye's real impact: flaunting wealth or beauty can cause jealousy, stress, or harm in others, affecting their relationships or finances.Practical Lessons: Rabbi Wolbe shares anecdotes to illustrate avoiding the evil eye: his father's choice of a modest Toyota Camry over a Lincoln Town Car to avoid neighbors' jealousy, and leaving a broken blinker light to deter envy. He recounts Marvy Finger's mentor, a wealthy man flying coach to avoid wasteful display, emphasizing humility and consideration for others' feelings.Broader Message: The episode underscores the responsibility to use God-given gifts (beauty, wealth) for positive impact while avoiding harm through jealousy. Rabbi Yochanan's actions aimed to inspire righteousness, not pride. Rabbi Wolbe urges mindfulness of how one's actions affect others, promoting sensitivity in a world prone to envy and comparison.The episode concludes with a blessing for a wonderful Shabbos and a call to share Torah content._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on August 29, 2025, in Houston, Texas.Released as Podcast on October 17, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Beauty, #Yochanan, #Gemara, #Radiant, #Responsibility, #Humility, #Mentor, #Practicality, #Luxury, #Mindfulness ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Tractate Baba Metzia 84a, focusing on a Talmudic discussion about Rabbi Yochanan's exceptional beauty and its spiritual implications. The episode delves into the concept of the evil eye, the influence of parental thoughts on conception, and the responsibility to use one's gifts thoughtfully. Key points include:Rabbi Yochanan's Beauty: Rabbi Yochanan claims to be the last of Jerusalem's beautiful people, described vividly: a silver goblet filled with pomegranate seeds, crowned with roses, and placed between sun and shade reflects a fraction of his radiance. The Talmud questions this, noting Rav Kahana's beauty resembled Rav Avohu's, which resembled Yaakov's, which resembled Adam's. Rabbi Yochanan's distinction was his beardless face, enhancing his radiant appearance.Mikvah Practice: Rabbi Yochanan sat at the women's mikvah entrance so that women, emerging from ritual immersion, would see him and retain his image, influencing their conception to produce beautiful, Torah-learned children. This mirrors Yaakov's use of streaked rods to influence sheep traits. Rabbi Wolbe defends this as a responsible use of his gift, not arrogance, citing his grandfather's teaching that knowing and using one's virtues is an obligation, akin to knowing one's wealth to give charity.Evil Eye Concerns: The sages question if Rabbi Yochanan feared the evil eye from displaying his beauty. He responds that, as a descendant of Yosef, he is immune, per Genesis 49:22 (“Yosef is a charming son, above the eye”) and 49:24 (likening Yosef's progeny to fish, hidden from the evil eye). Rabbi Wolbe explains the evil eye's real impact: flaunting wealth or beauty can cause jealousy, stress, or harm in others, affecting their relationships or finances.Practical Lessons: Rabbi Wolbe shares anecdotes to illustrate avoiding the evil eye: his father's choice of a modest Toyota Camry over a Lincoln Town Car to avoid neighbors' jealousy, and leaving a broken blinker light to deter envy. He recounts Marvy Finger's mentor, a wealthy man flying coach to avoid wasteful display, emphasizing humility and consideration for others' feelings.Broader Message: The episode underscores the responsibility to use God-given gifts (beauty, wealth) for positive impact while avoiding harm through jealousy. Rabbi Yochanan's actions aimed to inspire righteousness, not pride. Rabbi Wolbe urges mindfulness of how one's actions affect others, promoting sensitivity in a world prone to envy and comparison.The episode concludes with a blessing for a wonderful Shabbos and a call to share Torah content._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on August 29, 2025, in Houston, Texas.Released as Podcast on October 17, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Beauty, #Yochanan, #Gemara, #Radiant, #Responsibility, #Humility, #Mentor, #Practicality, #Luxury, #Mindfulness ★ Support this podcast ★

Oliver is a Wisdom Keeper, Writer, Storyteller, Teacher and Sacred Site Guide. Currently deepening his connection to the Land and Mysteries of Ancient Wales whilst writing his first book. He is on a soul mission to bring back lost Mystery School Wisdom and Initiations from the Druids, Gnostics and a lost Celtic Christianity. Oliver is also a scholar specializing in the life and story of ‘Joseph of Arimathea'; who was an Uncle, mentor to Yeshua, guardian and protector to Mary Magdalene and Mother Mary.He is a passionate teacher for the ancient language of Aramaic spoken by Yeshua and the Essenes. Oliver has over ten years of experience in holding land based retreats all over the world, specializing in the unification of the Gnostic and Druidic Mysteries of Avalon (Glastonbury) and Cymru (Wales). He has the rare ability to take you on an adventure uniting the worlds of Spiritual Initiation, Historical Knowledge and the Wisdom of Nature. Guiding individuals and groups through sacred journeys. Oliver weaves together sacred stories, ceremonies and teachings long forgotten from the Gnostics and Druids. Helping you remember and reconnect to the ancestral magic of the land and the stories of its holy history.This episode covers the the following topics:Celtic ChristianityJoseph of ArimatheaAramaic languageMary MagdaleneMother MaryPilgrimage GnosticismVisit Oliver's website: https://www.thegnosticdruid.com/Oliver's Instagram page: https://www.instagram.com/ My Law of Positivism Healing Oracle Card Deck:https://www.lawofpositivism.com/healingoracle.htmlMy book The Law of Positivism – Live a life of higher vibrations, love and gratitude:https://www.lawofpositivism.com/book.html My readings and healing sessions:https://www.lawofpositivism.com/offerings.htmlVisit Law of Positivism:https://www.instagram.com/lawofpositivism/Website: https://www.lawofpositivism.com/Facebook: https://www.facebook.com/lawofpositivism/ YouTube: https://www.youtube.com/lawofpositivismTikTok: www.tiktok.com/@lawofpositivism 

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe discusses a passage from Tractate Baba Metzia 83b, focusing on an aggadic narrative about Rabbi Elazar, son of Rabbi Shimon, and a Talmudic exposition of Psalms 104:20. The episode explores themes of divine justice, human sensitivity, and the role of punishment in Jewish law, using a story about Rabbi Elazar's tenure as a marshal arresting thieves. Key points include:Talmudic Exposition (Psalms 104:20): Rabbi Yosef (or a braisa) interprets “You make darkness, and it is night, in it every forest beast stirs” as this world being like night, where the wicked roam like beasts without immediate retribution. The righteous receive punishment in this world to preserve their reward in the “day” of the world to come, where clarity prevails. This world is for action (mitzvahs), as one cannot perform deeds like charity after death.Rabbi Elazar's Story: Rabbi Elazar, appointed by the king to arrest thieves, is questioned by Rabbi Yeshua ben Korcha for handing over Jews to execution, earning the rebuke “vinegar, son of wine” (implying he's a lesser version of his father, Rabbi Shimon). Elazar defends himself, claiming he removes “thorns from the vineyard” (evil from Israel), but is told the vineyard's owner (God) should handle it. He advises the marshal to identify thieves by observing who drinks and dozes at the fourth hour (10 AM), ruling out scholars, laborers, or quiet craftsmen. Appointed to enforce this method, Elazar arrests a disrespectful laundryman who calls him “vinegar, son of wine.” The laundryman is executed, causing Elazar distress, but it's revealed he deserved it for a capital offense (cohabitating with a betrothed woman on Yom Kippur). Elazar's relief is confirmed when his surgically removed fat doesn't rot, symbolizing his righteousness (Psalms 16:9).Sensitivity in Punishment: Rabbi Wolbe emphasizes the sages' sensitivity, even when enforcing justice. Elazar's remorse, despite the laundryman's guilt, reflects this, as does a surgical test to confirm his integrity. Rabbi Wolbe contrasts this with modern prosecutors' lack of introspection, urging sensitivity even when enforcing laws (e.g., deporting illegal immigrants). He shares his grandfather's teaching against hasty punishment, especially with children, advocating apologies and reflection to avoid harm, as punishment should be a last resort.Additional Narrative: The Talmud digresses to discuss Rabbi Elazar and Rabbi Yishmael's obesity, addressing a noblewoman's claim that their size prevented them from having children. Their responses defend their ability, showing concern for their children's legitimacy, not personal pride. The Talmud compares sages' physical attributes humorously, emphasizing their humanity.Broader Message: The episode underscores that divine justice operates providentially (e.g., the laundryman's execution), but human enforcers must act with sensitivity, reflecting on potential errors. Rabbi Wolbe connects this to parenting and societal laws, advocating a balance between the letter and spirit of the law, and highlights that this world's “night” is for action, not just punishment.The episode concludes with a preview of next week's discussion on Baba Metzia 84a about the beauty of Jerusalem's people and a call to share Torah content._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 25, 2025, in Houston, Texas.Released as Podcast on October 10, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Metaphor, #Darkness, #Light, #Righteous, #Wicked, #Leadership, #Sensitivity, #Criticism, #MoralJudgment, #Accountability, #Respect, #Authority ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe discusses a passage from Tractate Baba Metzia 83b, focusing on an aggadic narrative about Rabbi Elazar, son of Rabbi Shimon, and a Talmudic exposition of Psalms 104:20. The episode explores themes of divine justice, human sensitivity, and the role of punishment in Jewish law, using a story about Rabbi Elazar's tenure as a marshal arresting thieves. Key points include:Talmudic Exposition (Psalms 104:20): Rabbi Yosef (or a braisa) interprets “You make darkness, and it is night, in it every forest beast stirs” as this world being like night, where the wicked roam like beasts without immediate retribution. The righteous receive punishment in this world to preserve their reward in the “day” of the world to come, where clarity prevails. This world is for action (mitzvahs), as one cannot perform deeds like charity after death.Rabbi Elazar's Story: Rabbi Elazar, appointed by the king to arrest thieves, is questioned by Rabbi Yeshua ben Korcha for handing over Jews to execution, earning the rebuke “vinegar, son of wine” (implying he's a lesser version of his father, Rabbi Shimon). Elazar defends himself, claiming he removes “thorns from the vineyard” (evil from Israel), but is told the vineyard's owner (God) should handle it. He advises the marshal to identify thieves by observing who drinks and dozes at the fourth hour (10 AM), ruling out scholars, laborers, or quiet craftsmen. Appointed to enforce this method, Elazar arrests a disrespectful laundryman who calls him “vinegar, son of wine.” The laundryman is executed, causing Elazar distress, but it's revealed he deserved it for a capital offense (cohabitating with a betrothed woman on Yom Kippur). Elazar's relief is confirmed when his surgically removed fat doesn't rot, symbolizing his righteousness (Psalms 16:9).Sensitivity in Punishment: Rabbi Wolbe emphasizes the sages' sensitivity, even when enforcing justice. Elazar's remorse, despite the laundryman's guilt, reflects this, as does a surgical test to confirm his integrity. Rabbi Wolbe contrasts this with modern prosecutors' lack of introspection, urging sensitivity even when enforcing laws (e.g., deporting illegal immigrants). He shares his grandfather's teaching against hasty punishment, especially with children, advocating apologies and reflection to avoid harm, as punishment should be a last resort.Additional Narrative: The Talmud digresses to discuss Rabbi Elazar and Rabbi Yishmael's obesity, addressing a noblewoman's claim that their size prevented them from having children. Their responses defend their ability, showing concern for their children's legitimacy, not personal pride. The Talmud compares sages' physical attributes humorously, emphasizing their humanity.Broader Message: The episode underscores that divine justice operates providentially (e.g., the laundryman's execution), but human enforcers must act with sensitivity, reflecting on potential errors. Rabbi Wolbe connects this to parenting and societal laws, advocating a balance between the letter and spirit of the law, and highlights that this world's “night” is for action, not just punishment.The episode concludes with a preview of next week's discussion on Baba Metzia 84a about the beauty of Jerusalem's people and a call to share Torah content._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 25, 2025, in Houston, Texas.Released as Podcast on October 10, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #Metaphor, #Darkness, #Light, #Righteous, #Wicked, #Leadership, #Sensitivity, #Criticism, #MoralJudgment, #Accountability, #Respect, #Authority ★ Support this podcast ★

Do you have questions about the Book of Daniel? What's going on with the Daniel diet? What about linguistic issues like the use of Hebrew and Aramaic in Daniel, and what it communicates about living as exiles in an oppressive empire? How do we understand God's deliverance in the court tales and the apocalyptic imagery that comes later? We discuss all these topics and more with Dr. Aubrey Buster, who has been collaborating on a commentary series on Daniel with Dr. John Walton. Aubrey was with us at Regent in June, teaching on Daniel. We were grateful to mine her insights from exegetical study, as well as its applications to living today as we wait for the coming of Christ. Aubrey's BioDr. Aubrey E. Buster is an Associate Professor of Old Testament at Wheaton College in Illinois, where she has been a faculty member since 2018. She earned her Ph.D. in Hebrew Bible from Emory University. Dr. Buster's research focuses on the Psalms, Chronicles, Ezra-Nehemiah, Daniel, and the Dead Sea Scrolls. She is the author of Remembering the Story of Israel: Historical Summaries and Memory Formation in Second Temple Judaism. Currently, she is co-authoring the Daniel volume for the New International Commentary on the Old Testament (NICOT) series with Dr. John H. Walton and the Ezra-Nehemiah volume for the Bible in God's World Series. Aubrey is here with us at Regent this week teaching a course on the Book of Daniel. Regent College Podcast Thanks for listening. Please like, rate and review us on your podcast platform of choice and share this episode with a friend. Follow Us on Social Media Facebook Instagram Youtube Keep in Touch Regent College Summer Programs Regent College Newsletter

See what great love the Father has lavished on us, that we should be called children of God! And that is what we are! — 1 John 3:1 It is a stunning truth: God the Father is not only the Father of our Lord and Savior, Jesus Christ, but he is also the Father of each one who trusts in the sacrifice of Jesus for their salvation. Ponder this glorious truth for a moment. The God who, out of nothing, created the heavens and the earth and everything in them and who upholds and rules them is not simply my God, but he is also my Father! God the Spirit testifies to our spirits that he is our “Abba, Father.” Abba is an Aramaic word that children would use to call on their father; in English the equivalent for this could be “Daddy” or “Papa.” Marveling at the fact that the Almighty God is our “Abba, Father” is good for our faith. If you are able to travel out into the countryside at night, leaving the glare of city lights behind, look up at the star-filled sky. When I can do that, I often marvel and think, “My Father made all of this.” God has a name for every star, and he knows if any go missing! Though he is so powerful and mighty, God also loves me so much that he gave his Son to die for me. Our almighty Father loves us so much that we can trust him to provide whatever we need for body and soul. And he will turn to our good whatever troubles may come our way in this world (see Romans 8:28). Lord and God, we stand in awe that you are our Father and that you love us more than any earthly parent could. Help us to grow in our love for you and our trust in you. Amen.

Do you remember, with crystal clarity, a class that you attended thirty years ago? I remember one such class like it happened yesterday—both what was said in the class, and how it made me feel.It was a class attended by rabbinical and cantorial students, and Jewish educators and federation workers. The class was taught by Rabbi Elka Abrahamson, who was at the time a congregational rabbi in Minnesota. Elka has since gone on to head the Wexner Foundation. The class was August, 1995, in Cape Cod. The topic at first felt like a double disconnect. She was talking about Sukkot, two months before Sukkot. And she was talking about a word, a concept, a ritual, I had never heard of before: Ushpizin.The word Ushpizin is Aramaic for guest. It refers to a mystical Sukkot tradition that comes from the Zohar in which people invite seven biblical figures to our Sukkah. The tradition has, I would say, a little bit of a patriarchal feel. The seven invited guests traditionally are: Abraham, Isaac, Jacob, Moses, Aaron, Joseph and David. Over time a female roster of Ushpizin was also developed inviting Sarah, Rebeca, Rachel, Leah, Miriam, Deborah and Esther into our Sukkah. The classic idea would be to connect with the spiritual legacy of each of these biblical figures.Now, at Cape Cod, Rabbi Abrahamson did a modern move on this classic mystical tradition. The students were seated in a circle. She added an empty seat in the circle and invited us to welcome into our August sukkah somebody who is not here, either because they passed away, or for any other reason we fell out of touch with them. Each person would go over to the empty chair and introduce a loved one whom we no longer see. It was all very emotional. People carry stories. People carry scars. And this exercise of introducing someone who can no longer be at our Sukkah but whom we would like to invite to our Sukkah brought out a lot of vulnerability in ways that made everyone around the circle listen in rapt attention.

In this episode, I'm joined by Ana Otero for a soulful conversation about Mary Magdalene, chanting, and the Divine Feminine. We explore who Mary really was and why her story has been misrepresented, the magic of Aramaic chanting, and how sacred sound can open us to deep healing.Ana is the founder of the Desert Rose Mystery School and author of several books, including Conversations with Mary Magdalene: Embracing the Feminine Christ, Mary Magdalene and the Teachings of the Desert Rose, Mary Magdalene and the Path of Alaha Shelá, and Kabbalistic Astrology: A Mystical Journey Through the Zodiac. You can find her work at https://www.anaotero.com.This inspiring exchange feels perfectly timed for a full moon week — especially with Venus, the goddess planet, so active in the skies.To get in touch about this podcast, email: support@yasminboland.com Join the Mainly Moonology inner circle: https://moonmessages.com/magical––Follow Yasmin on socials:✨ Facebook: https://www.facebook.com/yasminbolandmoonology ✨ Instagram: https://www.instagram.com/moonologydotcom/––Mainly Moonology is a podcast for people looking to manifest their dream life leveraging the power of the moon. Tune in each week for accessible moon teachings, weekly readings, discussions about the Law of Attraction, and everything in between! Follow us for more.

In this episode, I'm joined by Ana Otero for a soulful conversation about Mary Magdalene, chanting, and the Divine Feminine. We explore who Mary really was and why her story has been misrepresented, the magic of Aramaic chanting, and how sacred sound can open us to deep healing.Ana is the founder of the Desert Rose Mystery School and author of several books, including Conversations with Mary Magdalene: Embracing the Feminine Christ, Mary Magdalene and the Teachings of the Desert Rose, Mary Magdalene and the Path of Alaha Shelá, and Kabbalistic Astrology: A Mystical Journey Through the Zodiac. You can find her work at https://www.anaotero.com.This inspiring exchange feels perfectly timed for a full moon week — especially with Venus, the goddess planet, so active in the skies.To get in touch about this podcast, email: support@yasminboland.com Join the Mainly Moonology inner circle: https://moonmessages.com/magical––Follow Yasmin on socials:✨ Facebook: https://www.facebook.com/yasminbolandmoonology ✨ Instagram: https://www.instagram.com/moonologydotcom/––Mainly Moonology is a podcast for people looking to manifest their dream life leveraging the power of the moon. Tune in each week for accessible moon teachings, weekly readings, discussions about the Law of Attraction, and everything in between! Follow us for more.

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Parshas Chukas (Numbers 21:4–9), focusing on the episode of the poisonous serpents sent to punish the Israelites for complaining against God and Moshe. He connects this to Talmudic teachings (Pesachim 56a, Rosh Hashanah 29a) about King Chizkiyahu's destruction of the copper serpent and the book of remedies, emphasizing divine messages through affliction. Key points include:Parshas Chukas Context: The Israelites, impatient in the wilderness, complain about the lack of bread and water, slandering the manna (which adapts to any desired taste). God sends poisonous serpents as punishment, mirroring the primeval serpent's slander against God to Eve, whose punishment was tasteless food (dust). The complaint about manna's “insubstantial” nature reflects ingratitude, triggering a measure-for-measure punishment.Copper Serpent's Role: God instructs Moshe to create a copper serpent (nachash nechoshes) on a pole; those bitten who look at it with proper intention (kavanah) toward God are healed, not by the serpent itself but by divine will. This symbolizes looking upward to Hashem, akin to tzitzis' blue string reminding one of God's throne.Chizkiyahu's Actions (Pesachim 56a): King Chizkiyahu destroys the copper serpent, as later generations worshipped it as an idol, missing its purpose as a divine prompt for repentance. He also hides the book of remedies, which offered quick cures, because it prevented introspection and humility. The sages approve, as illnesses are divine messages to correct one's ways, not to be bypassed with shortcuts.Illness as a Divine Gift: Rabbi Wolbe cites Jacob's illness as the first in history, a divine gift allowing preparation for death through introspection and amends, unlike pre-Jacob sudden deaths (e.g., via sneezing, hence “gesundheit”). Illnesses, like the serpent's bites, are tailored to specific sins (e.g., lashon hara, reflected in the serpent's punishment), urging personal prophecy to decipher God's message.Personal Anecdote: Rabbi Wolbe shares a story of burning his hand while kashering his kitchen, experiencing excruciating pain. Through introspection, he identified a personal failing linked to his hand, and the pain miraculously subsided, reinforcing that afflictions are divine calls for correction.Broader Message: Every event, from illnesses to world news (e.g., a murder story on TV), is a divine mirror for self-improvement. Rabbi Wolbe warns against focusing on external cures (e.g., doctors, medicine) without addressing spiritual flaws, urging listeners to heed God's messages to avoid missing life's purpose.The episode concludes with a blessing for health and a call to recognize God's constant communication, encouraging proactive teshuvah to align with divine will._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 11, 2025, in Houston, Texas.Released as Podcast on October 3, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #DivineJustice, #Gratitude, #PoisonousSerpents, #CopperSerpent, #MeasureforMeasure, #DivineMessages, #Illness, #PersonalGrowth, #Transformation, #Destiny, #PersonalAgency, #Self-Improvement ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Parshas Chukas (Numbers 21:4–9), focusing on the episode of the poisonous serpents sent to punish the Israelites for complaining against God and Moshe. He connects this to Talmudic teachings (Pesachim 56a, Rosh Hashanah 29a) about King Chizkiyahu's destruction of the copper serpent and the book of remedies, emphasizing divine messages through affliction. Key points include:Parshas Chukas Context: The Israelites, impatient in the wilderness, complain about the lack of bread and water, slandering the manna (which adapts to any desired taste). God sends poisonous serpents as punishment, mirroring the primeval serpent's slander against God to Eve, whose punishment was tasteless food (dust). The complaint about manna's “insubstantial” nature reflects ingratitude, triggering a measure-for-measure punishment.Copper Serpent's Role: God instructs Moshe to create a copper serpent (nachash nechoshes) on a pole; those bitten who look at it with proper intention (kavanah) toward God are healed, not by the serpent itself but by divine will. This symbolizes looking upward to Hashem, akin to tzitzis' blue string reminding one of God's throne.Chizkiyahu's Actions (Pesachim 56a): King Chizkiyahu destroys the copper serpent, as later generations worshipped it as an idol, missing its purpose as a divine prompt for repentance. He also hides the book of remedies, which offered quick cures, because it prevented introspection and humility. The sages approve, as illnesses are divine messages to correct one's ways, not to be bypassed with shortcuts.Illness as a Divine Gift: Rabbi Wolbe cites Jacob's illness as the first in history, a divine gift allowing preparation for death through introspection and amends, unlike pre-Jacob sudden deaths (e.g., via sneezing, hence “gesundheit”). Illnesses, like the serpent's bites, are tailored to specific sins (e.g., lashon hara, reflected in the serpent's punishment), urging personal prophecy to decipher God's message.Personal Anecdote: Rabbi Wolbe shares a story of burning his hand while kashering his kitchen, experiencing excruciating pain. Through introspection, he identified a personal failing linked to his hand, and the pain miraculously subsided, reinforcing that afflictions are divine calls for correction.Broader Message: Every event, from illnesses to world news (e.g., a murder story on TV), is a divine mirror for self-improvement. Rabbi Wolbe warns against focusing on external cures (e.g., doctors, medicine) without addressing spiritual flaws, urging listeners to heed God's messages to avoid missing life's purpose.The episode concludes with a blessing for health and a call to recognize God's constant communication, encouraging proactive teshuvah to align with divine will._____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 11, 2025, in Houston, Texas.Released as Podcast on October 3, 2025_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #DivineJustice, #Gratitude, #PoisonousSerpents, #CopperSerpent, #MeasureforMeasure, #DivineMessages, #Illness, #PersonalGrowth, #Transformation, #Destiny, #PersonalAgency, #Self-Improvement ★ Support this podcast ★

I remember standing in the Judean desert one hot afternoon, the kind of heat that presses down on you until your breath itself feels heavy. i remember one August in the mid of summer it reached 125 F. was very Hot and Dry with no wind. The desert has a way of stripping away illusions. In the West, you often imagine spirituality as something decorative, beautiful church buildings, air-condition, some churches i visited so freezing cold inside the church, full of inspiring worship music, or even neatly organized devotional books. But in the Middle East, faith was born in the desert. The wilderness was not decoration; it was the proving ground of trust. The barren landscape taught the early followers of God that survival itself depended on Him. The Aramaic word for today is ܢܣܝܘܢܐ (nesyona), meaning “test, trial, or proving,” from the Semitic root (ܢܣܝ) NSY, which carries the sense of being lifted up and examined to reveal what lies beneath. This word does not mean temptation in the sense of being seduced to sin, as many Western readers imagine, even the translation in the Lords prayer do not put us in temptations is a wrong english translation, the Aramaic word (nesyono) meaning "test, trial or proving" and not exactly temptation, but rather a test of character an opportunity for faith to be proven genuine. In early Syriac Christian writings, nesyona was the word used for the challenges that believers endured, not as punishment but as refinement, like gold tested in fire. Like Abraham in Genesis 22 wanted to sacrifice his son Isaac on Mount Moriah the Old testement word is (nesyono), i made a compete lecture about it in Twins Biblical Academy. Scripture itself illuminates this beautifully. In Matthew 4:1, we read: “Then Jesus was led by the Spirit into the wilderness to be tempted [tested] by the devil.” In Aramaic, this would have been nesyona a testing that revealed the strength of His obedience to the Father. Likewise, in James 1:2–3, we are told: “Count it all joy, my brothers, when you meet trials [peirasmois in Greek, nesyone in Aramaic] of various kinds, for you know that the testing of your faith produces steadfastness.” To an Eastern mind, trials were not interruptions of life but the very soil in which faith was meant to take root and grow. For your life today, the wisdom of nesyona speaks a liberating truth: your trials are not random punishments, nor are they meaningless disruptions. They are moments when your trust in God is being drawn out, revealed, and strengthened. Every trial that comes and every hardship will direct you to walk back into your path, like the paths of righteousness in the desert. Just as the desert pressed Israel to depend on manna and water from the Rock, your struggles press you to lean not on your own resources but on the living God. Instead of asking, “Why me?” the better question is, “What is God revealing in me through this nesyona?” The wilderness, though harsh, is where faith matures into steadfastness of trusting your creator. So when you face trials whether they are disappointments, hardships, or seasons of uncertainty remember that God is not absent. He is present in the testing, refining your heart, shaping your character, directing your path and preparing you for fruitfulness that could never grow in comfort alone. For more treasures of Aramaic words, biblical culture, and discipleship insights, visit www.twinsbiblicalacademy.com

#47 The Allegory Story (Counting The Cost—Aramaic Style)

For centuries, scholars debated whether Balaam—wrote about in Numbers 22–24 and elsewhere in Scripture—was a historical figure or merely a literary construct. In the 1960s, a European research team excavating an ancient site uncovered 119 plaster fragments inscribed in Aramaic, interwoven with Canaanite (a Hebrew dialect). Among the writings was a striking reference to Balaam, providing tangible evidence that aligns with the Biblical narrative. How do these fragments illuminate the historical credibility of Balaam and his story? Explore the significance of the Balaam Inscription in this episode!-------------------------------------------------------------------------------------DONATE: https://evidence4faith.org/give/ WEBSITE: https://evidence4faith.org/NEWSLETTER: http://eepurl.com/hpazV5BOOKINGS: https://evidence4faith.org/bookings/CONTACT: Evidence 4 Faith, 349 Knights Ave Kewaskum WI 53040 , info@evidence4faith.orgMy goal is that their hearts, having been knit together in love, may be encouraged, and that they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, in whom are hidden all the treasures of wisdom and knowledge. - Colossians 2:2-3CREDITS: Developed & Hosted by Michael Lane. Produced & Edited by Isabel Kolste. Graphics & Publication by Isabel Kolste. Additional Art, Film, & Photography Credits: Stock media “Memories” provided by mv_production / Pond5 | Logo Stinger: Unsplash.com: Leinstravelier, Logan Moreno Gutierrez, Meggyn Pomerieau, Jaredd Craig, NASA, NOASS, USGS, Sam Carter, Junior REIS, Luka Vovk, Calvin Craig, Mario La Pergola, Timothy Eberly, Priscilla Du Preez, Ismael Paramo, Tingey Injury Law Firm, Dan Cristian Pădureț, Jakob Owens | Wikimedia: Darmouth University Public Domain, Kelvinsong CC0 | Stock media “A stately Story (Stiner02)” provided by lynnepublishing / Pond5

#46 The Allegory Story (The Access Code To Entering (subjectively experiencing)The Kingdom—Becoming As A Little Child—Aramaic Style)

​1)      One saying Selichos alone is advised to omit the paragraphs in Aramaic. How about the Aramaic verses in uVo leTziyon?[1]2)    The Oshamnu confessional prayer follows the Alef-Beis sequence but is divided into four sections. This becomes significant when it is sung over Yom Kippur. Why is it divided this way? [2]3)      In Selichos for Day Three, in poem beginning אין כמדת בשר מדתך, the phraseחשוחה ועזובה כקורעת בפוך has been fixed in several ways. Which way seems most plausible?[3]4)      When the Sefer Torah is taken by the Chazan, he calls out גדלו לה' אתי and the congregation respond לך ה' הגדולה etc. . Does the Chazan join in with the response?[4]5)      May one teach a non-Jew to read Hebrew?[5]6)      If the tenth man shows up late for Selichos, do we say Kaddish at the end?[6]7)      I keep track of Shabbos & YT pledges using slips of paper with numbers, plus paper clips. Is there no issue with my preparing on Shabbos to collect dues in the week?[7]8)      Feedback on taking Challoh from honey-cake:[8]9)      For Erev Yom Kippur: A man who lights candles should say שהחיינו  when lighting or with the [male] congregation, right after Kol Nidrei?[9][1]  י"ל שאין קפידא אלא במבקשצרכיו. ומיושב בזה מה שאנו אומרים 'יקום פורקן' הראשון – ראה שוע"ר סי' רפדסי"ד. והרי נוהגים לומר "כגוונא" גם ביחיד, כולל ההוספה – הגםשכולו בלשון ארמי. וראה בארוכה שו"ת תורה לשמה סי' מט. ושם נתבארשהאריז"ל תיקן הפזמונים לסעודת שבת בלשון ארמי, כדי להכניע הקליפות.[2] ס' אהבת תורה (הורוויץ) פ' האזינו.[3] בסליחותחב"ד תשט"ו: "חשוחה ועזובה". במהדורת תשס"א: "חשובהועזובה". במהדורת אמשטרדם תצ"ט ובמהדורת גולדשמיט: "חשובהעזובה". במהדורת ווילנא תרס"ה: "חשוכה ועזובה". וזה נ"ליותר, כי "חשוכה" היא היפך האור המרומז ב"קרן הפוך" – לקוחמשמות בנות איוב (איוב מב, יד). בתרגום שם: "אזמרגדין". ובמצודות שם:"זוהר היה לה כאבן הפוך". ולפי זה "כקורעת בפוך" אינו אותו'פוך', והאחרון רומז אל ירמי' ה, ל, של אשה מסכנה שמנסה להתייפות לשוא. נוסח"חשובה עזובה" = שנחשבת עזובה. אבל "חשובה ועזובה" –ארכבי' אתרי רכשי.[4] לאמצאתי דבר זה מפורש, אבל יש לדמות ל'ברכו', שהש"ץ אומר עם הצבור או אחריהם:"ברוך ה' המבורך לעולם ועד".[5] בשו"תמתנות באדם סי' כז (מהר' יוחנן טריו"ש, שנת רצ"ה) מתיר הדבר, הובא באנצ'תלמודית ע' לשון הקודש.[6] במטה אפרים סי' תקפא סי"ז משמע שגם אם באהעשירי קרוב לסוף הסליחות ניתן לומר קדיש תתקבל. וצ"ע כי לכאורה ה'תפלה'שבסליחות [כעין תפלת י"ח] היינו י"ג מדות הרחמים. וא"כ כשהגיעלבסוף, מה שייך לומר "תתקבל צלותהון"?[7] פסקי תשובות סי' שכג אות ה.[8] בשו"ע יו"ד סי' שכה ס"א – דיןצירוף סל. י"א שגם כיסוי מפה מועיל. פשוט שצ"ל מפה אחת, דומיא דסל.כשעיסות בכלים נפרדים, חייב שהכלים יגעו זב"ז (חלקת בנימין יו"ד שםס"ק ל"ז). [9] גברים רגילים לעשות מלאכה אחר זמן ההדלקה. אםיברך 'שהחיינו' שוב ייאסר עליו לעשות שום מלאכה.​ 

A Sermon for the Feast of St. Matthew St. Matthew 9:9-13 and 2 Corinthians 4:1-6 by William Klock “As Jesus was leaving that place, he saw a man called Matthew sitting in the toll booth.” I expect that Matthew was just itching to get to this part of the story as he wrote his gospel account.  It's nine chapters in, roughly a third of the way.  But he knew that the Gospel is about Jesus, not Matthew.  Still, he was excited to tell people how he had met Jesus.  Up to this point, Matthew's been telling us about walking around Galilee preaching good news and doing all the Messiah things that made the good news real and tangible to people.  He's been across the Sea of Galilee where he cast a multitude of demons out of a man and now he's back and on his way home to Capernaum.  And that's how he meets Matthew.  Matthew's a tax- or a toll-collector and here he is, sitting in his tollbooth next to the road.  I suppose there must have been some kind of gate.  Matthew would get up from his stool, go out to the road, and collect the toll from everyone going from Point A to Point B and from Point B to Point A.  And everyone who went by grudgingly handed over their money.  And they grumbled.  And probably not a few people had some choice words for Matthew.  Because everybody hated tax collectors. I was racking my brain this week trying to think of an example from our world that would explain just how much people hated tax-collectors and why and it's hard to think of a modern equivalent.  That was a different world.  No one likes a tax-collector, because no one likes paying taxes.  But in First Century Judaea there was way more to it than just people not liking paying taxes.  The local Roman government decided how much they would need to run things and then they'd farm the collection of taxes out to the highest bidder.  And, of course, the tax collectors had to make a living themselves, so they'd pad their collection.  But they weren't just getting by.  Tax collectors were notorious for using their position to enrich themselves.  And the local council or governor didn't care just so long as they got their cut of the revenue.  It was bad enough and common enough that when the rabbis wrote about tax collectors, they typically lumped them together with thieves.  And it only made it worse when the tax collectors were working for the Romans.  We don't know if Matthew was working directly for the Romans or for some local Galilean authority, but at the end of the day it didn't really matter.  At some level the Romans were in charge of it all and tax collectors were thieves doing their dirty work. But there's more to it than that.  We think of Matthew, padding his toll collecting and getting rich by stealing from people whom he's got over a barrel and we think he's a pretty rotten guy.  That's an awful thing to do.  That's a scummy way to make your money.  But for the Jews there was another layer, something deeper to what made it so horrible, what made them hate someone like Matthew so much. Let me try to explain.  So, if you or I hear about a thief—or maybe a crooked tax collector skimming off the top—we just think, “That's a bad person”.  If we found out that this thief had been baptised and grew up going to church and Sunday school, we'd think something like, “I guess he forgot everything he was taught as a kid.”  Maybe if it came out he was an active warden or elder or deacon in his church, then we might start to think about what he'd done as a betrayal not just of his faith, but of us all.  Here's a guy who professed faith in Jesus, but betrayed that faith by doing something really sinful.  And maybe that gets us closer to how Matthew's fellow Jews would have thought about him.  Because Matthew was circumcised.  Matthew was part of the covenant community.  Matthew was marked out as one of the Lord's people.  And Matthew knew their story.  Matthew knew all about the Lord and how he had delivered his ancestors from Egypt.  Matthew knew all the great things the Lord had done in the centuries that followed.  We can kind of excuse some people today.  We all know people who were baptised, but they were never really taught the faith, their parents never really took them to church, now they're grown up and say they're an atheist, and the sinful lifestyle they live kind of makes sense in light of all that.  But that wasn't Matthew.  That wasn't anyone in Israel.  Everyone knew what it meant to be God's people.  There were no atheists.  They all knew that God hates sin.  They knew what it meant to be the people who lived with God in their midst.  They knew that you had not only to be holy to enter God's temple, but that you also had to be pure.  That's what set them apart from the pagans.  Matthew knew all of this.  Even if he he'd had rotten parenting, everything and everyone around him would have reinforced all of this. And he rejected it.  Maybe he chose this life on his own.  Maybe he inherited the job from his father who inherited it from his father.  That probably would have made it easier.  But whatever the case Matthew chose to live a life in apposition to everything his family, his people, and his nation stood for and he chose to do it right in the midst of them.  Imagine an Amish boy who decides he doesn't want to be Amish anymore.  Usually they leave and go to live in the outside world, but imagine this Amish kid decided to stay in his close-knit Amish town, but he struts around in fancy clothes, whips around town in his Porsche, and throws wild parties with loud music at his house on the weekends.  And everyone would be horrified at him.  That's Matthew, a tax-collector in Israel. But it gets worse.  Or at least I think it does.  Not everyone would agree with me on this part.  Mark and Luke, in their Gospels, refer to Matthew by the name of “Levi”.  Christian tradition has mostly understood Matthew and Levi to be the same person, but to make this connection is not without its difficulties.  One of those difficulties is that it was pretty rare for a Jewish person to have two Aramaic names.  A Jewish name and Greek name?  Like Saul of Tarsus who is also known as Paul: that's common.  But usually if someone with an Aramaic name has a second Aramaic name, it's because their given name is common, like John or Judas or Joshua, and the second name—maybe the name of his father—distinguishes him from other guys with the same name.  But neither Matthew nor Levi were common names.  No one was likely to confuse this Matthew with another Matthew.  But the one instance in which we see men with two Aramaic names is when they come from prominent families.  It wasn't uncommon for these men to be known by their family names.  And I think that's what has happened with Matthew.  Mark and Luke remember him as “Levi”—his family name—but Matthew went by his given name.  Because the family name Levi mean that they were a Levitical family.  And this made things all the worse for Matthew.  The tribe of Levi were the priestly family.  They were the ones who served in the temple.  They were the ones who acted as mediators between the Lord and his people.  Israel was a holy people, but the Levites were a holy tribe within that holy people.  Consider that one of the duties of the Levites was the collection of taxes.  They collected the tithes of Israel.  Those tithes were their livelihood.  And they collected the temple tax, to pay for the upkeep of the Lord's house.  But Matthew had become a tax collector of another kind, not one dependent on the Lord and the faithfulness of his people, but a man who fleeced God's people in collusion with the pagans. Brothers and Sisters, that was Matthew sitting in his toll-booth.  A wealthy traitor not only to the Lord, but to his people and to his family and to his calling and despised by everyone.  I fully expect there were days when Matthew longed to get out of the mess he was in.  In theory he could have made everything right and returned to the Lord, but to do that he'd have had to make restitution.  I don't think Matthew would have even known where to begin.  And so he stayed in his toll-booth, he kept his riches, and he threw parties for other tax collectors and sinners—because they were the only people who would associate with him.  And every day he became a little bit more dead inside. And then, this day, along came Jesus.  Matthew knew perfectly well who Jesus was.  Everyone in Galilee was talking about Jesus.  If nothing else, Matthew would have heard about his miracles, but I expect he'd heard about his preaching, too.  Maybe Matthew had even stood at a distance a time or two in Capernaum to hear Jesus preach.  Matthew knew that in Jesus the God of Israel was doing something.  But Matthew stayed at a distance.  Because Matthew knew he was a traitor to his God and to his people and to his covenant.  As attractive as Jesus and his message were, it was not for someone like Matthew. Brothers and Sisters, how many people around us feel just like that?  They're sinners.  They feel the weight of it and would love for it to be gone.  They've got some vague knowledge of Jesus.  But they'd never come to church.  A coworker once said to me, “Church is for holy people, not for people like me.”  They see no way out. And now Matthew sees Jesus approaching his gate.  Maybe he thought, “This might be the Messiah.  I should really cut him a break instead of ripping him off like I do everyone else.”  And that's when, he writes in verse 9, Jesus “said to him, ‘Follow me.'”  And he just says, “And he rose up and follow him.” I have to think there was at least a little bit more to it than that.  But those words, “Follow me” were ultimately what did it for Matthew.  No Pharisee, no scribe, no lawyer had ever come to Matthew and said, “Follow me, Brother.  Let me help you get out of your sins.”  They paid his extortionate toll, dropping their coin in the toll-box and being extra careful not to touch it or anything else that Matthew had touched.  They sneered at him—if they looked at him at all—called him “traitor”, and went on their way.  But this Jesus, this man in whom the God his fathers was so clearly at work doing something new, Jesus smiled and invited him to join in what he was doing. Brothers and Sisters, sometimes that's all it takes.  Matthew had seen God's glory on display in Jesus, but he didn't think it was for him.  He just needed to hear that, yes, in fact it was for him—for everyone, but especially for people like him.  That was actually part of the new thing Jesus was doing.  Without Jesus, reconciliation with is people was hopeless.  He was a toll-collector.  How could he ever make things right with everyone he'd ever stolen from?  How could he even make a good faith effort?  But in those words, “Follow me,” Jesus offered Matthew forgiveness.  Jesus bypassed the temple, because he is the new temple himself; he bypassed the priests, because he is our new priest; and he bypassed the sacrifices and the law of restitution, because he is the full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of Israel and the whole world.  Jesus simply held out forgiveness and reconciliation to Matthew.  All Matthew had to do was leave his tollbooth behind—that's repentance—and follow Jesus.  And, Matthew says, that's just what he did.  “He rose up and followed him.” He “rose up”.  I think Matthew chose that language deliberately.  It's resurrection language.  When he decided to trust Jesus—and that's just what it was: trust and loyalty and allegiance—he was raised up out of his sin, he was raised up out of his alienation from God and from his people, and he was given his life back.  And not just given back his old life, Jesus gave him something even better.  He lifted Matthew up out of the life this evil age of sin and death and gave him a taste and a promise of the age to come, of new creation, of the Holy Spirit, and of the fellowship with God that his people had been so longing for. And, too, Jesus restores to Matthew his birthright as a Levite.  As the Levites mediated the Lord to his people, so Matthew now brings the good news about Jesus to his people.  In verse 10 he immediately takes us to his house.  “When he was at home,” he writes, “sitting down to a meal, there were lots of tax-collectors and sinners there who had come to have dinner with Jesus and his disciples.”  Other tax collectors and sinners were the only people who hang around with Matthew.  Matthew knew that some of them felt the same way he did.  They were traitors to the Lord and traitors to his people.  They were hopelessly lost sheep.  There was no way out.  But Matthew had found it—or, rather, the way out had found him.  And so he invites his friends to meet Jesus.  They'd heard and seen him doing amazing things.  Like Matthew, they'd been on the fringe.  If the priest and Levites—not to mention everyone else in Israel—condemned them and kept apart from them, the Messiah certainly wasn't for them.  But here he was and Jesus was saying the same thing to them that he'd said to Matthew: “Follow me.”  And, I expect, at least some of them did.  And Jesus and the disciples rejoiced with those people because they knew that heaven itself was rejoicing too. But there were always the Pharisees.  Matthew writes that when they “saw it, they said to Jesus' disciples, ‘Why does your teacher eat with tax-collectors and sinners?'  But Jesus heard them.  ‘It isn't the healthy who need a doctor,' he said, ‘it's the sick.  Go and learn what this saying means: “It's mercy I want, not sacrifice.” I haven't come to call upright people, but sinners.'” Like Paul says in our Epistle today, there was a veil over their eyes.  The Pharisees were sick in their own ways, and Jesus exposed their sickness by going to the tax-collectors and sinners.  When they complain about it, he quotes the words the Lord had spoken to Isaiah.  We heard those words last week when our Gospel was the parable of the good Samaritan—Hosea 6 turned into a story.  The problem was that the people lacked the heart of God.  The sinners devoted to their sinning, the greedy tax-collectors ripping everyone off, and the Pharisees too—almost everyone in Israel—was far from God.  His absence from the temple all those years was a metaphor for Israel's problem.  Even those who were devoted to the law and who were “religious” about their tithing and their sabbaths and their diet and their sacrifices, were no closer to God than the prostitute or the tax-collector.  And so Jesus came to the sinners with God's mercy—because they so desperately needed it—and he gave it to them in front of the watching scribes and Pharisees and all the “upright” people in Israel so that they could see that they needed to learn that same mercy and know it themselves. It was that mercy that reached Matthew.  It was that mercy that reached Paul and lifted the veil from his eyes.  And it was that mercy, made manifest in Jesus, that both Paul and Matthew proclaimed.  It was this mercy that's at the centre of the Gospel that Matthew wrote to his people.  And it's this same mercy that Paul preached.  In today's Epistle from 2 Corinthians 4, he writes that it's this mercy that drives him forward despite all the obstacles.  “The ‘god' of this world has blinded the minds of unbelievers, so that they won't see the light of the gospel of the glory of the Messiah, who is God's image.”  So what's the solution?  Paul writes, “We don't proclaim ourselves, you see, but Jesus the Messiah as Lord…because the God who said, ‘Let light shine out of darkness,' has shone in our hearts, to produce the light of the knowledge of the glory of God in the face of Jesus the Messiah.” Brothers and Sisters, Paul—and Matthew, for that matter—knew that it wouldn't be gimmicks or tricks or fancy speaking or trying to make God's word palatable to sinners that would lift the veil from the eyes of unbelievers.  It would be the proclamation of the good news about Jesus.  That light—the glory of God in the face of the Messiah as Paul describes it—that light met Matthew in the darkness of his tollbooth.  That light met Paul on the road to Damascus.  And it lifted the veil.  It dispelled the darkness.  It cast out the ‘god' of this world who enslaves us to sin and death and makes us to think there's no hope of escape.  The light of the glory of God revealed in the good news of Jesus the Messiah is the answer and the only answer.  It's our hope and our only hope.  We too often try those other things.  We water down God's word to try to make it less offensives.  We try gimmicks or we try programmes.  But Brothers and Sisters, we should know better.  The Lord has promised that one day the knowledge of his glory will cover the earth as the waters cover the sea and that will happen because and only because his people have been faithful to proclaim his glory revealed in Jesus the Messiah who died and rose again. Brothers and Sisters, don't be afraid.  Don't question whether it'll work or not.  If the light of the gospel could tear down the veil that once had you blinded, if it could break the chains of sin that once bound you, it will tear down the veils that blind and it will break the chains that bind the rest of the world.  Just proclaim it.  Jesus has died and Jesus has risen, not just for you or for me or for holy people, but for sinners—for everyone.  He holds out his hand to us wherever we are and invites us to leave it all behind, to follow him, and to rise to new life. Let's pray: O almighty God, whose beloved Son called Matthew from his tollbooth to be an apostle and evangelist: Set us free from the chains of our sins to follow and to proclaim your Son Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Parshas Chukas (Numbers 21:4-9) and Tractate Pesachim 56a, focusing on the episode of the poisonous serpents sent to punish the Jewish people for their complaints against God and Moshe, and the subsequent copper serpent created by Moshe as a divine remedy. He explains that the serpents were a measure-for-measure punishment for Lashon Hara (evil speech) and ingratitude, mirroring the primeval serpent's slander against God, which led to its curse of eating tasteless dust. The copper serpent, when gazed upon with proper intention toward God, healed those bitten, symbolizing a call to look heavenward and reconnect with Hashem. Rabbi Wolbe highlights King Chizkiyahu's destruction of this serpent and concealment of a book of remedies, as approved by the sages, because people began idolizing these objects instead of seeking repentance and divine connection. He connects this to the broader theme of affliction as a divine message for introspection, citing personal experiences like a burn during Passover preparations that prompted self-reflection and miraculous pain relief. Addressing Marilyn's question about genetic illnesses, Rabbi Wolbe suggests that such predispositions are divine warnings, not destinies, as some with similar genes remain unaffected, urging introspection to correct spiritual flaws. He emphasizes that all events, from personal ailments to global incidents, are tailored messages from Hashem to foster growth and closeness, concluding with a blessing for health and a Shabbos filled with divine connection.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 4, 2025, in Houston, Texas.Released as Podcast on September 17, 2025_____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #DivineJustice, #Gratitude, #Serpent, #CopperSerpent, #MeasureforMeasure, #DivineMessages, #Illness ★ Support this podcast ★

In this episode of the Thinking Talmudist Podcast, Rabbi Aryeh Wolbe explores Parshas Chukas (Numbers 21:4-9) and Tractate Pesachim 56a, focusing on the episode of the poisonous serpents sent to punish the Jewish people for their complaints against God and Moshe, and the subsequent copper serpent created by Moshe as a divine remedy. He explains that the serpents were a measure-for-measure punishment for Lashon Hara (evil speech) and ingratitude, mirroring the primeval serpent's slander against God, which led to its curse of eating tasteless dust. The copper serpent, when gazed upon with proper intention toward God, healed those bitten, symbolizing a call to look heavenward and reconnect with Hashem. Rabbi Wolbe highlights King Chizkiyahu's destruction of this serpent and concealment of a book of remedies, as approved by the sages, because people began idolizing these objects instead of seeking repentance and divine connection. He connects this to the broader theme of affliction as a divine message for introspection, citing personal experiences like a burn during Passover preparations that prompted self-reflection and miraculous pain relief. Addressing Marilyn's question about genetic illnesses, Rabbi Wolbe suggests that such predispositions are divine warnings, not destinies, as some with similar genes remain unaffected, urging introspection to correct spiritual flaws. He emphasizes that all events, from personal ailments to global incidents, are tailored messages from Hashem to foster growth and closeness, concluding with a blessing for health and a Shabbos filled with divine connection.This Podcast Series is Generously Underwritten by David & Susan MarbinRecorded at TORCH Meyerland in the Levin Family Studios to a live audience on July 4, 2025, in Houston, Texas.Released as Podcast on September 17, 2025_____________The Thinking Talmudist Podcast shares select teachings of Talmud in a fresh, insightful and meaningful way. Many claim that they cannot learn Talmud because it is in ancient Aramaic or the concepts are too difficult. Well, no more excuses. In this podcast you will experience the refreshing and eye-opening teachings while gaining an amazing appreciation for the divine wisdom of the Torah and the depths of the Talmud._____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/thinking-talmudist-podcast-rabbi-aryeh-wolbe/id1648951154Spotify: https://open.spotify.com/show/0cZ7q9bGYSBYSPQfJvwgzmShare your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Talmud, #DivineJustice, #Gratitude, #Serpent, #CopperSerpent, #MeasureforMeasure, #DivineMessages, #Illness ★ Support this podcast ★

More than Hype ReCreate Church | Michael Shockley | September 14, 2025 1 John Series, Part 1: More than Hype 1 John 1:1-4 ---------- EPISODE SUMMARY In the opening message of a new series on 1 John, Michael Shockley introduces us to the incredible journey of John the Apostle - from a barefoot boy splashing in the Sea of Galilee to the last living eyewitness of Jesus Christ. Through the colorful backstory of "Johannan" (John's Aramaic name), discover how a hot-tempered fisherman's son became known as the "Apostle of Love." This message establishes that our faith isn't based on hype, legend, or secondhand stories, but on the real, tangible experiences of people who lived with Jesus daily for three years. John's opening verses in his first epistle emphasize what he personally heard, saw, looked upon, and touched - making the case that the Gospel is more than hype, more than history, but the very Life of Jesus living in believers today. Core Message: The Gospel is more than hype, more than history — it's The Life of Jesus in us. ---------- KEY TOPICS COVERED The Story of John the Apostle - Born as "Johannan" in Bethsaida, son of Zebedee and Salome - Growing up as a fisherman with calloused hands and stormy nights - Transformation through John the Baptist's preaching and baptism The Call to Follow Jesus - John the Baptist pointing to Jesus as "the Lamb of God" - The moment John's spiritual compass found "true North" - Jesus choosing both John and James as disciples despite their rough edges - The nickname "Boanerges" (Sons of Thunder) for their fiery tempers - Jesus' correction when they wanted to call down fire on Samaritans John's Special Relationship with Jesus - Being part of the inner circle with Peter and James - Witnessing the Transfiguration and Jesus' glory shining like the sun - Sitting beside Jesus at the Last Supper, asking bold questions - Being the only disciple to stand at the foot of the Cross - Receiving the personal mission to care for Mary, Jesus' mother From Death to Resurrection - John's heartbreak at Jesus' death, not understanding the promise of resurrection - Sprinting to the empty tomb on Easter morning - Seeing and touching the Risen Christ for forty days - Receiving the Great Commission to spread the news worldwide - Becoming "a man on fire for the mission" after Jesus' ascension A Life of Persecution and Ministry - Multiple arrests and beatings for preaching the Gospel - Watching his brother James become the first apostle martyred - All other apostles dying violent deaths for their faith - Moving to Ephesus to father the local churches - Writing the Gospel of John to record previously untold stories Exile and Final Years - Surviving execution by boiling oil through divine protection - Exile to the rocky island of Patmos for his continued witness - Receiving and recording the visions that became the Book of Revelation - Returning to Ephesus in frail old age but with powerful words - Writing three epistles recognized as Holy Spirit-breathed truth The Credibility of the New Testament - Written by eyewitnesses and those who interviewed eyewitnesses - Composed within decades of the actual events, not centuries later - Authors gained no earthly advantage - only persecution and death - Hundreds of people could have disputed fabricated details - The ultimate test: would you die for something you knew was false? The Reality of Jesus as "The Word of Life" - John's emphasis on tangible, physical experience with Jesus - Not debating an idea but introducing a Person he knew intimately - God becoming physical reality because humanity couldn't reach God - The Life and Salvation of Jesus "manifested" - made real and obvious - Jesus putting on humanity, sandals, and walking dusty roads The Purpose of John's Writing - To share what he literally saw and heard with his own senses - To bring others into fellowship with Jesus and the family of believers - To continue the declaration started by all the apostles - To help people connect with Jesus and avoid doing life alone - That readers' "joy may be full" - complete joy found in Jesus Modern Eyewitnesses and Testimonies - We may not have literally seen Jesus like John did - But we can testify to His miracles and power in our lives today - Brokenness made whole, addiction overcome, selfishness transformed - Bitterness replaced with forgiveness, anxiety with unexplainable peace - The biggest miracle: people coming out of darkness into Light Understanding Joy That Is Full - Joy isn't dependent on pleasant circumstances or material possessions - People with easier lives often complain more than those with struggles - Family and good things bring limited joy that can be broken - True joy cannot depend on what we have or what happens - Fullness of joy CAN be found in fellowship with Jesus ---------- MEMORABLE QUOTES "The Gospel is more than hype, more than history — it's The Life of Jesus in us." "The compass needle found true North." "Jesus wasn't like any Rabbi Johanan had ever known." "The Kingdom of God would be built with love, not vengeance." "Only the one who did not run from death escaped death." "The Son of Thunder became the Apostle of Love." "He outran Peter to the tomb, outlived all the others, and outlasted exile to bring you this message." "Joy cannot depend on what we have or what happens. It depends on Who Jesus Is." "Just like a healthy plant drops seeds that are able to sprout and grow new plants, a healthy believer spreads the seed of The Good News." "I have seen Jesus. I have heard Him. I have touched Him. And it changed me forever." ---------- BIBLICAL FOUNDATION - Primary Text: 1 John 1:1-4 - Key Theme: Eyewitness testimony to the reality of Jesus Christ - Historical Context: John writing as the last living apostle - Emphasis: Physical, tangible experience with Jesus ("heard," "seen," "looked upon," "handled") - Purpose Statement: Fellowship with God and complete joy in believers - Connection: The Word of Life manifested in human form ---------- PRACTICAL APPLICATION If You Question Whether Jesus Really Existed: - Consider the historical evidence from multiple eyewitness accounts - Remember these weren't legends written centuries later - The apostles gained nothing earthly and died for their testimony - Ask yourself: would you die for something you knew was false? - Examine the transformation in the lives of the eyewitnesses If You Feel Like Your Faith Is Just Ideas or Rules: - Understand that Christianity is relationship with a Person, not a system - Know that Jesus became physically present because we couldn't reach God - Remember that faith is about knowing Jesus personally, not just knowing about Him - Allow the reality of who Jesus is to transform your daily experience - Let His life live in you rather than trying to follow external rules If You Feel Alone in Your Spiritual Journey: - Recognize that fellowship is a core purpose of John's message - Church isn't just a Sunday event but a family of believers - Connect with people who know your name and walk with you through struggles - Don't try to do life alone - God designed us for community - Find or create spaces where genuine spiritual fellowship can happen If Your Joy Feels Incomplete: - Understand that joy doesn't depend on pleasant circumstances - Remember that even good things like family have limitations - Don't base joy on what you have or what happens to you - Ground your joy in who Jesus is rather than temporary things - Seek the fullness of joy that comes through fellowship with Jesus If You Haven't Shared Your Faith Recently: - Ask yourself why you don't feel a nudge to share what you've experienced - Remember that healthy believers naturally spread the Good News - Consider what Jesus has done in your life that others need to hear - Be an eyewitness to His power and miracles in your own experience - Share your story of transformation and hope with others ---------- THE ULTIMATE INVITATION Maybe you've always thought of Jesus as just a historical figure, a good teacher, or even religious hype. But John's testimony calls us to something far greater - a personal encounter with the Living Christ. The same Jesus who walked dusty roads, ate with tax collectors, calmed storms, and rose from the dead is available to you today. Not as an idea to understand, but as a Person to know. Not as history to study, but as Life to experience. The little boy who splashed in Galilee became an old man who could say, "I have seen Jesus, heard Him, touched Him, and it changed me forever." Today, Jesus offers you the same life-changing encounter. Will you let His life live in you? ---------- CONNECT WITH RECREATE CHURCH - Website: recreatechurch.org - Support the Ministry: Give through the Tithe.ly app or offering boxes ---------- Have you moved beyond seeing Jesus as just a historical figure or religious concept to experiencing Him as a living Person? What testimony do you have of His work in your life that others need to hear? The Gospel is more than hype, more than history - it's the Life of Jesus available to live in you today.

I remember standing on the edge of the Judean wilderness, where the rocky cliffs fall sharply into dry wadis, and the silence feels heavier than words. As a tour guide, I often see visitors surprised by the vast emptiness of this land—no shade, no streams, only desert winds and the relentless sun. In the Western imagination, a desert is often a place of desolation and abandonment. But in the Semitic mind, the desert was not a place to fear—it was a place of encounter. In the Western world, silence is often seen as the absence of sound, a void to be filled with activity, music, or words. But in the Semitic world, silence carries weight and depth—it is not emptiness but presence. For our ancestors in faith, silence was not simply the lack of noise but the fertile ground where God's word could take root and bear fruits. Today's Aramaic word is ܫܬܝܩܘܬܐ (Shtiqotho), meaning “silence” or “stillness.” It comes from the root sh-t-q, which implies both quietness and attentive waiting. In Hebrew, its cognate shetīqāh carries the same idea. But in Aramaic, silence was not passive—it was active listening, a disposition of the heart that makes space for divine encounter. This is why early Syriac monks described their discipline of silence not as withdrawal but as “guarding the tongue so the heart can speak.” To practice Shtiqotho was to allow the soul to lean into God's whisper. Consider Habakkuk 2:20: “But the Lord is in His holy temple; let all the earth keep silence (הַס) before Him.” In Aramaic thought, this was not a command to stifle yourself but an invitation to reverence. When Yeshua stood before Pilate, accused and mocked, His silence was not weakness but profound testimony. His Shtiqotho revealed His authority and trust in the Father's plan. Likewise, in 1 Kings 19, Elijah did not find God in the earthquake or fire but in the qol demamah daqqah—the “still small voice,” which an Aramaic hearer would understand as the voice that is only discerned in silence. Now consider your own life. In Western culture, we often equate faith with constant speech—more prayers, more songs, more activity. But perhaps God is calling you into Shtiqotho , to rest from endless striving and rediscover that He is God in the stillness. When you embrace holy silence, you are not withdrawing from God but drawing nearer to Him. In silence, anxieties settle, distractions fade, and your spirit begins to hear the gentle leading of the Shepherd. Silence does not diminish faith—it sharpens it. So today, allow yourself a few moments of Shtiqotho. Step away from noise, resist the urge to fill every gap, and let God's voice speak into your stillness. It is in the quiet spaces that transformation often begins. And if you would like to continue exploring how Aramaic words unlock the richness of Scripture and reshape discipleship. www.twinsbiblicalacademy.com 

The Wilderness: Midbaro (Dbar) I remember sitting in the desert near Jericho, watching the sun set over the Jordan Valley. The land seemed endless, dry, and silent, and I thought of the generations who wandered here prophets, exiles, and pilgrims who learned that life in the wilderness was not wasted time but the very place where God reshaped His people. To the Western mindset, a desert is a barren land to be avoided, a symbol of emptiness and lack. But in the Middle Eastern imagination, the desert is the classroom of God, a place of encounter, purification, and transformation. The wilderness strips away distractions until you hear only the voice that matters. Today's Aramaic word is midbaro (Dbar), meaning “wilderness” or “desert.” Its root d-b-r carries multiple shades of meaning, including “to lead” and even “to speak.” This linguistic overlap is not accidental: in the Semitic world, the desert is where God leads (dbar) and where God speaks (dabar in Hebrew). The wilderness is not silence but the very theater of divine revelation. For those shaped by Greek or Western thought, revelation is often tied to temples, libraries, or polished sermons. But for the prophets of Israel and the early followers of Yeshua, revelation often came in the lonely windswept valleys of the desert, where the only sound was the whisper of God. Consider Deuteronomy 8:2, where Moses reminds Israel: “Remember how the Lord your God led you through the wilderness (בַּמִּדְבָּר / bammidbar) these forty years, humbling you and testing you to prove your character.” In Aramaic, the word dbar would have resonated deeply—it was not just the place of testing but also the place of voice, the arena where Israel learned dependence and covenant faithfulness. Yeshua Himself chose the dbar—forty days in the Judean wilderness—to confront the Adversary and to affirm His identity as the beloved Son. For Him, the wilderness was not an accident but a preparation. Judean Wilderness near Jericho Now think of your own journey. You may see seasons of dryness, silence, or waiting as wasted time. Western culture tells you that productivity and success are the only measures of meaning. But in God's eyes, your dbar seasons are sacred. These are the places where distractions are peeled away, where old idols are burned off, and where your ears learn to recognize the Shepherd's voice. If you are walking through a wilderness right now, do not despise it. The dbar is where God both leads and speaks, where He forms your character so that you can carry His presence with strength into the promised land of your calling. So today, embrace your wilderness moments as holy ground. Do not rush past them or curse their silence. Instead, listen—because the desert is not empty, it is filled with the voice of God. He is leading you in your dbar, and He will speak to you there. If you want to continue exploring how Aramaic words open Scripture with new light and meaning, I invite you to journey deeper at www.twinsbiblicalacademy.com #AramaicWisdom #BiblicalHebrew #MiddleEasternChristianity #TwinsBiblicalAcademy #JesusThroughMiddleEasternEyes #SemiticRoots #DailyDevotional #DesertFaith #JudeanWilderness

Acts 21:27-30 When the seven days were nearly over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him,  28 shouting, “Fellow Israelites, help us! This is the man who teaches everyone everywhere against our people and our law and this place. And besides, he has brought Greeks into the temple and defiled this holy place.”  29 (They had previously seen Trophimus the Ephesian in the city with Paul and assumed that Paul had brought him into the temple.) 30 The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut.    From All Directions   Acts 22:1-10 “Brothers and fathers, listen now to my defense.” 2 When they heard him speak to them in Aramaic, they became very quiet. Then Paul said: 3 “I am a Jew, born in Tarsus of Cilicia, but brought up in this city. I studied under Gamaliel and was thoroughly trained in the law of our ancestors. I was just as zealous for God as any of you are today.  4 I persecuted the followers of this Way to their death, arresting both men and women and throwing them into prison,  5 as the high priest and all the Council can themselves testify. I even obtained letters from them to their associates in Damascus, and went there to bring these people as prisoners to Jerusalem to be punished. 6 “About noon as I came near Damascus, suddenly a bright light from heaven flashed around me. 7 I fell to the ground and heard a voice say to me, ‘Saul! Saul! Why do you persecute me?' 8 “‘Who are you, Lord?' I asked.  “ ‘I am Jesus of Nazareth, whom you are persecuting,' he replied. 9 My companions saw the light, but they did not understand the voice of him who was speaking to me. 10 “‘What shall I do, Lord?' I asked.  “ ‘Get up,' the Lord said, ‘and go into Damascus. There you will be told all that you have been assigned to do.'    Don't forget where you came from. Don't forget where GOD brought you from.     Acts 23:1-11 Paul looked straight at the Sanhedrin and said, “My brothers, I have fulfilled my duty to God in all good conscience to this day.”  2 At this the high priest Ananias ordered those standing near Paul to strike him on the mouth.  3 Then Paul said to him, “God will strike you, you whitewashed wall! You sit there to judge me according to the law, yet you yourself violate the law by commanding that I be struck!” 4 Those who were standing near Paul said, “How dare you insult God's high priest!” 5 Paul replied, “Brothers, I did not realize that he was the high priest; for it is written: ‘Do not speak evil about the ruler of your people.'” 6 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, “My brothers, I am a Pharisee, descended from Pharisees. I stand on trial because of the hope of the resurrection of the dead.” Don't miss the moment. Don't miss GOD IN the moment.    7 When he said this, a dispute broke out between the Pharisees and the Sadducees, and the assembly was divided.  8 (The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees believe all these things.) 9 There was a great uproar, and some of the teachers of the law who were Pharisees stood up and argued vigorously. “We find nothing wrong with this man,” they said. “What if a spirit or an angel has spoken to him?” 10 The dispute became so violent that the commander was afraid Paul would be torn to pieces by them. He ordered the troops to go down and take him away from them by force and bring him into the barracks. 11 The following night the Lord stood near Paul and said, “Take courage! As you have testified about me in Jerusalem, so you must also testify in Rome.”   Don't underestimate where you might go. Don't underestimate where GOD might take you.        

We cannot expect people to believe the story the Bible tells unless the Bible is a credible witness. Our Bibles are a translation based on thousands of Greek, Hebrew, and Aramaic manuscripts. Those manuscripts are not the original texts written by the author, but were copied by countless scribes. This process the Bible has undergone […]