Podcasts about Babylonia

Rabin brought the Torah of Rabbi Yochanan in Israel to Babylonia to establish the difference between a false oath, not keeping one's word, and swearing in vain (with 3 different verses in the Torah that establish the prohibition). Plus, every negative commandment that has an action - gets lashes. But if there's no action, no lashes -- except for the exceptions, where lashes would be incurred. Also, establishing the views of the sages with regard to the unspecified statements - and what they mean in terms of amounts, and so on. For example: if a minute amount of food is prohibited, does it incur a sacrifice? In part, it's contingent on establishing the definitions - what is the minimum amount for eating to count as eating?

Send us a textThe Boardgame Specialist Podcast Episode 116: Top 9 Board Game MarathonBe sure to follow us on discort.https://discord.gg/ssnqjsRFxV%0A Follow Carla at: IG: boardgamespecialist FB: Red Deer Board Game Fanatics Follow Mel at: IG: mels_boardgame_room FB Mel's Board Game Room YouTube: Mel's Board Room[8:20] Diatoms[13:36] Don't Go In There[18:45] Babylonia[22:56] Lost Cities the Board Game[27:31] Scandaloh![31:35] Vivid Memories[35:00] Antiquity Quest[39:40] Viscount of the West Kingdom[42:39] Bruxelles 1897[46:34] Lords of Waterdeep[49:02] Skyrise[54:21] Memoir'44[57:01] Illiterati[1:00:04] Bruxelles 1893[1:04:00] Mansions of Madness[1:06:39] Scandaloh![1:10:14] Galactic Cruise[1:15:18] Galactic Cruise[1:20:15] Viscount of the West Kingdom[1:22:49] Mansions of Madness

3/30/2025 4 Beasts, 7 Kings, 7 Heads and 10 Horns Intro: Basically…The Four beasts are Babylon, Medo Persia, Greece and Rome. Four nations that were great world empires that controlled Israel after the Babylonian captivity. The Seven Kings are those nations that also ruled over Israel from the Beginning at Moses til the Tribulation. Egypt, Assyria, Babylonia, Medo-Persia, Greece, Rome, and the revived Roman Empire. The Henry Morris Study Bible believes the seven heads are Sumerians, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. More about that later…..

We talk about Assyria (and to a lesser extent Babylonia) during the Iron Age.

Born Again - Babylonia (Mitchell Frederick ReWire) I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians Ha! I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of Mitchell Frederick's Eye. Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive ; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive ; Cause I won't wish you any good, you Babylonians Ha! This is for my Dancers! I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of Mitchell Frederick's Eye; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of Mitchell Frederick's Eye. Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive ; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive ; Cause I won't wish you any good, you Babylonians Ha! This is for my Hustlers! I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of things I do to survive; Cause I won't wish you any good, you Babylonians I was born in a system that doesn't give a fuck About you nor me nor the life Don't be a victim of Mitchell Frederick's Eye; Cause I won't wish you any good, you Babylonians If you'd like to support me after all that I've done for this industry.... now would be the right time. I'm getting old and really need some help if you can help a brother out. I have a Patreon and all my magic is free from the get-go. also feel free to check out the radio station! I'm looking for DJs to promote their mixes on the station. we get 10's of Thousands of plays every week. all organic and proper. its great exposure rooted through my OG network of real fans and listeners. one love baby

When Chanania, Mishael and Azaria were saved from the fiery furnace, it shed a bad light on the rest of the Jews, as the gentiles said, if their God is so great, how can the rest of the people be worshipping idols! God wanted to destroy the rest of the Jews because they were worshipping idols, but when God saw the actions of Chanania, Mishael and Azaria, his anger subsided. The sages try to fill in some missing details from the story. What happened to Chanania, Mishael and Azaria after they were saved, as they are not directly heard from again? Several options are brought by amoraim and their opinions match those of tannaim. Where was Daniel when Chanania, Mishael and Azaria were thrown into the fire? Several possibilities are offered. According to a braita, God, Daniel and Nevuchadnetzer each did not want Daniel to be there - each for their own reason. Two false prophets named Achav and Tzidkia were also thrown into a fire by Nevuchadnetzer, but were killed. What is the background story? According to the midrash, Yehoshua the High Priest was sent in with them, but was only singed and came out alive. Why was Yehoshua punished? In the book of Ruth, Ruth tells Naomi that Boaz gave her six grains of barley. Bar Kapara extrapolated this verse to mean that by giving her six grains, he was alluding to her that six sons would be born to her who were each blessed with six blessings - David, the Messiah, Daniel, Chanania, Mishael and Azaria. Verses are brought to show how each was blessed in six ways. There is a debate, however, about Chanania, Mishael and Azaria's lineage and whether or not they were from the tribe of Judah. Yishayahu prophesizes to Chizkiyahu that his descendants will be taken to Babylonia and will become sarisim. The Gemara understands this to be referring to Daniel, Chanania, Mishael and Azaria. What is the meaning of the word sarisim in this context? Rav and Rabbi Chanina disagree. Does it mean they were eunuchs? Or does it mean they were cut off from worshipping idols? The Gemara raises two difficulties against Rav, that they were eunuchs, and one difficulty against Rabbi Chanina, that they were cut off from worshipping idols. The difficulties are brought from verses in Daniel and Yeshayahu but are resolved. Why was the book of Ezra, which much of it was said and written by Nechemia, not called Nechemia? Two suggestions are brought.

If you dream about a white horse (thanks to Zechariah's prophecy), that's a good thing (alluding to God's anger abating). Also, more on Hananiah, Mishael, and Azariah. With imports to Babylonia from Alexandria, possibly to the exclusion of breeding Egyptian hogs... Plus, Daniel and Nebuchadnezzar's idol. Plus, sexual immorality that is rejected by Nebuchadnezzar, no less. Plus, the experience of another three in the fiery furnace: Yehoshua, the high priest, Achav, and Tzidkiyahu (with a mini-study on Yehoshua, the high priest and a complicated interweaving of verses from many texts). Also, what traits are to be expected in the messiah? What about Bar Koziva who became Bar Kochba? After all, he said: I am the messiah! (What was his leadership? Could he have been the messiah? A false messiah?) Plus, the fortitude to withstand distraction, laughter, and the need for the bathroom, among other factors, when standing in the non-Jewish king's court. Plus, the way Jews are particularly geared to the messiah and redemption in historical periods of travail.

When Chanania, Mishael and Azaria were saved from the fiery furnace, it shed a bad light on the rest of the Jews, as the gentiles said, if their God is so great, how can the rest of the people be worshipping idols! God wanted to destroy the rest of the Jews because they were worshipping idols, but when God saw the actions of Chanania, Mishael and Azaria, his anger subsided. The sages try to fill in some missing details from the story. What happened to Chanania, Mishael and Azaria after they were saved, as they are not directly heard from again? Several options are brought by amoraim and their opinions match those of tannaim. Where was Daniel when Chanania, Mishael and Azaria were thrown into the fire? Several possibilities are offered. According to a braita, God, Daniel and Nevuchadnetzer each did not want Daniel to be there - each for their own reason. Two false prophets named Achav and Tzidkia were also thrown into a fire by Nevuchadnetzer, but were killed. What is the background story? According to the midrash, Yehoshua the High Priest was sent in with them, but was only singed and came out alive. Why was Yehoshua punished? In the book of Ruth, Ruth tells Naomi that Boaz gave her six grains of barley. Bar Kapara extrapolated this verse to mean that by giving her six grains, he was alluding to her that six sons would be born to her who were each blessed with six blessings - David, the Messiah, Daniel, Chanania, Mishael and Azaria. Verses are brought to show how each was blessed in six ways. There is a debate, however, about Chanania, Mishael and Azaria's lineage and whether or not they were from the tribe of Judah. Yishayahu prophesizes to Chizkiyahu that his descendants will be taken to Babylonia and will become sarisim. The Gemara understands this to be referring to Daniel, Chanania, Mishael and Azaria. What is the meaning of the word sarisim in this context? Rav and Rabbi Chanina disagree. Does it mean they were eunuchs? Or does it mean they were cut off from worshipping idols? The Gemara raises two difficulties against Rav, that they were eunuchs, and one difficulty against Rabbi Chanina, that they were cut off from worshipping idols. The difficulties are brought from verses in Daniel and Yeshayahu but are resolved. Why was the book of Ezra, which much of it was said and written by Nechemia, not called Nechemia? Two suggestions are brought.

3/16/2025 4 Beasts, 7 Kings, 7 Heads and 10 Horns Intro: Basically…The Four beasts are Babylon, Medo Persia, Greece and Rome. Four nations that were great world empires that controlled Israel after the Babylonian captivity. The Seven Kings are those nations that also ruled over Israel from the Beginning at Moses til the Tribulation. Egypt, Assyria, Babylonia, Medo-Persia, Greece, Rome, and the revived Roman Empire. The Henry Morris Study Bible believes the seven heads are Sumerians, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. More about that later…..

3/9/2025 4 Beasts, 7 Kings, 7 Heads and 10 Horns Intro: Basically…The Four beasts are Babylon, Medo Persia, Greece and Rome. Four nations that were great world empires that controlled Israel after the Babylonian captivity. The Seven Kings are those nations that also ruled over Israel from the Beginning at Moses til the Tribulation. Egypt, Assyria, Babylonia, Medo-Persia, Greece, Rome, and the revived Roman Empire. The Henry Morris Study Bible believes the seven heads are Sumerians, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. More about that later…..

The Megilla tells us that Ester, the heroine of the Purim story, had another name – Hadasa. What might be the significance of this second name? We should perhaps assume that if the Megilla found it necessary to inform us of Ester's other name, this detail must be important. What does the name "Hadasa" represent, and what does it tell us about Ester's role in the Purim story? The historical backdrop to the Purim story is the destruction of the Bet Ha'mikdash and the Jewish People's banishment to exile. It was during this period, after the Jews had spent over half a century in Babylonia – which was taken over by Persia – that the story told in the Megilla unfolded. We can easily imagine what was going through the Jews' minds at this time. They must have assumed that their special relationship with G-d was over. After all, G-d had sent the Babylonian marauders to set His Bet Ha'mikdash ablaze, and to bring the nation into exile. Decades passed, and they remained far from their homeland. They naturally thought that they were no longer Hashem's special nation, and there was thus no longer any reason to learn Torah, to perform Misvot, or to live a religious lifestyle. Indeed, the Gemara teaches that at Ahashverosh's feast, he came dressed in the special garments of the Kohen Gadol, and used the utensils of the Bet Ha'mikdash. He was celebrating the fact that the Jews' exile was permanent, that they would never be returning to the Land of Israel and would never rebuild the Bet Ha'mikdash. The Jews participated in this feast, showing that they shared this belief. Of course, this was a grave mistake. King Shlomo, the wisest of all men, writes in the Book of Kohelet (4:12), "Ve'ha'hut Ha'meshulash Lo Bi'mhera Yinatek" – "The triple thread will not easily be snapped." A single thread can easily be torn, but if three threads are woven together, this becomes a rope, which is far more difficult to cut. The Jewish Nation is a "triple thread," having been built by three patriarchs – Abraham, Yishak and Yaakob. Had our nation been created by just a single founder, or even two founders, this would not have established a strong enough foundation to withstand the many challenges and upheavals that would occur over the course of Jewish history. But our nation was built by three "threads," three outstanding figures, laying for us a foundation that can never be broken. For this reason, the verse in the Book of Debarim (32:9) says, "Yaakob Hebel Nahalato" – Yaakob is the "rope" of G-d's "lot," the Jewish Nation. Yaakob was the third patriarch, and thus he turned the "threads" of his two predecessors into a "Hebel," a rope, that can never be broken. The Jewish Nation is eternal, and its special relationship with Hashem is eternal. A child might anger his parents, and this relationship might at times be strained, even, perhaps, under drastic circumstances, to the point where the parent must send the child out of the home for a period of time, but he will always be their child, and their love for him will always remain. Similarly, even when Hashem punishes Am Yisrael, and even when He drives us into exile, His love for His treasured nation is everlasting. This was Ester's message to the Jewish People when they faced the threat of annihilation. They had despaired, figuring that G-d had abandoned them, but she reminded them that their bond with Hashem is everlasting and unconditional. She therefore decreed a three-day fast – to remind them of the "Hut Ha'meshulash," the "triple thread" that forms the foundation of Am Yisrael, which cannot ever be broken. Ester was therefore called "Hadasa," an allusion to the "Hadas," the myrtle branch, one of the four species we take on Sukkot. The Torah calls the Hadas "Anaf Etz Abot" (Vayikra 23:40) – a branch with a thick covering of leaves – and Rashi explains this to mean "Kelu'im Ke'hebel" – "braided like a rope." The leaves of the Hadas branch grow in groups of three, with every three leaves emerging from the same spot on the stem. The Hadas' thick covering of leaves is thus likened to a rope, three threads woven together, and it symbolizes the concept of "Yaakob Hebel Nahalato," G-d's eternal bond with the Jewish Nation. In fact, the word "Hut" (thread) in Gematria equals 23, such that three threads are represented by the number 69 (23 X 3) – which is the Gematria of "Hadas." Ester was called "Hadasa" because this was precisely the message she conveyed to the Jews in exile – that Hashem's love for them was everlasting, that this bond could never be broken. We all recognize the numerous spiritual problems that plague the Jewish People in our day and age. It is clear to all of us that there is so much to improve, so many difficult problems to address. But we must never feel discouraged or fall into despair. At no point may we ever think, as the Jews in Persia thought, that Hashem no longer loves us or cares about us, that our special relationship with Him has ended. We must remember that our special bond can never be broken, that Hashem loves us under all circumstances, even when we aren't acting as we should. Sometimes this love is more evident, and sometimes less, but we must believe that it is always present. This awareness should give us the encouragement and resolve we need to work toward growth and improvement, to strive to elevate ourselves as well as our fellow Jews, and thereby strengthen the eternal bond between us and our Creator.

3/2/2025 4 Beasts, 7 Kings, 7 Heads and 10 Horns Intro: Basically…The Four beasts are Babylon, Medo Persia, Greece and Rome. Four nations that were great world empires that controlled Israel after the Babylonian captivity. The Seven Kings are those nations that also ruled over Israel from the Beginning at Moses til the Tribulation. Egypt, Assyria, Babylonia, Medo-Persia, Greece, Rome, and the revived Roman Empire. The Henry Morris Study Bible believes the seven heads are Sumerians, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. More about that later…..

The members of Overeaters Anonymous share their experience, strength, and hope. www.oasgive.org

List of kings who governed entire world, calculations and miscalculations of the 70 year exile (Babylonia and Persia Mede)

2/23/2025 4 Beasts, 7 Kings, 7 Heads and 10 Horns Intro: Basically…The Four beasts are Babylon, Medo Persia, Greece and Rome. Four nations that were great world empires that controlled Israel after the Babylonian captivity. The Seven Kings are those nations that also ruled over Israel from the Beginning at Moses til the Tribulation. Egypt, Assyria, Babylonia, Medo-Persia, Greece, Rome, and the revived Roman Empire. The Henry Morris Study Bible believes the seven heads are Sumerians, Egypt, Assyria, Babylonia, Medo-Persia, Greece and Rome. More about that later…..

The Dark Side, that monstrous, powerful energy from the Star Wars universe is, per George Lucas, "grasping, clutching, greedy desire. It is to want; to control; to have supreme power.” And so, we arrive at Genesis 11 and the remarkable story of the Tower of Babel; something I will refer to this morning as, “The Empire Strikes Back,” for that is exactly what happens here.  The whole post-flood population gets together to do something that not even their ancestors would have dared. They begin building a tower into heaven. This was a siege tower. Their goal was clear, as the Babylonian word for "babel" means, “gateway.” Babylonia means, “gateway to the gods.” They intended to storm heaven; to throw down the Creator; and put themselves in God's place. A line from Bob Dylan summarizes the "Dark Side" - not only of the Force - but as a constant of human nature: “God is in his heaven; and we all want what is his. But power and greed, and corruptible seed, seems to be all there is.”

Send us a textIn the last episode we covered the Early Dynastic Period, from about 2900-2350 B.C. We left off with discussing the differences between northern and southern Babylonia and how the city of Kish functioned as an intermediate point between these two worlds. We begin this episode with the world's first empire: the Akkadian Empire – created by Sargon the Great.Checkout the video version at:https://www.youtube.com/@DWAncientBabylonSupport the showThis Podcast series is available on all major platforms.See more resources, maps, and information at:https://www.dwworldhistory.comOutlines, Maps, and Episode Guides for this series are available for download at:https://www.patreon.com/DWWorldHistory

In the second half of my conversation with Dr. Gad Barnea from the University of Haifa, he rejects the idea that the Exodus stories about leaving Egypt are merely tales about leaving Babylonia, and he presents his own hypothesis.Dr. Barnea is a Faculty Member at the University of Haifa, Department of Jewish History and Thought, he is a Research Fellow  at the École biblique et archéologique française de Jérusalem, and for Project BEST at the University of Haifa, Department Of Biblical Studies, and an Associate Fellow at the Department of History of the Royal Historical Society.Click here totoo listen to the As Depicted on Film episode about the Ten Commandments (1956) by Cecil B DeMille Join our tribe on Patreon! Check out these cool pages on the podcast's website:Home PageWho wrote the Bible: Timeline and authorsAncient maps: easy to follow maps to see which empire ruled what and whenClick here to see Exodus divided into "sources" according to the Documentary Hypothesis The podcast is written, edited and produced by Gil Kidron

Send us a textIn the last episode we covered the fourth millennium, roughly between 3500-3000 B.C. with the origins of the city-state. We begin this episode with a focus on Babylonia during the Early Dynastic Period, from 2900-2350 B.C.CONTENTS00:00 - Intro01:29 - 3.1 - Political Developments in Southern Mesopotamia06:22 - 3.2 - The Sumerian King List08:52 - 3.3 - The Umma-Lagash Border Conflict13:19 - 3.4 - Writing and Language15:10 - 3.5 - Northern MesopotamiaCheckout the video version at:https://www.youtube.com/@DWAncientBabylonSupport the showThis Podcast series is available on all major platforms.See more resources, maps, and information at:https://www.dwworldhistory.comOutlines, Maps, and Episode Guides for this series are available for download at:https://www.patreon.com/DWWorldHistory

Pastor John Ryan Cantu brings this week's message, “The Blessing." Key Verse: Genesis 14:1-20 NLT: “About this time war broke out in the region. King Amraphel of Babylonia, King Arioch of Ellasar, King Kedorlaomer of Elam, and King Tidal of Goiim fought against King Bera of Sodom, King Birsha of Gomorrah, King Shinab of Admah, King Shemeber of Zeboiim, and the king of Bela (also called Zoar). This second group of kings joined forces in Siddim Valley (that is, the valley of the Dead Sea). For twelve years they had been subject to King Kedorlaomer, but in the thirteenth year they rebelled against him. One year later Kedorlaomer and his allies arrived and defeated the Rephaites at Ashteroth-karnaim, the Zuzites at Ham, the Emites at Shaveh-kiriathaim, and the Horites at Mount Seir, as far as El-paran at the edge of the wilderness. Then they turned back and came to En-mishpat (now called Kadesh) and conquered all the territory of the Amalekites, and also the Amorites living in Hazazon-tamar. Then the rebel kings of Sodom, Gomorrah, Admah, Zeboiim, and Bela (also called Zoar) prepared for battle in the valley of the Dead Sea. They fought against King Kedorlaomer of Elam, King Tidal of Goiim, King Amraphel of Babylonia, and King Arioch of Ellasar—four kings against five. As it happened, the valley of the Dead Sea was filled with tar pits. And as the army of the kings of Sodom and Gomorrah fled, some fell into the tar pits, while the rest escaped into the mountains. The victorious invaders then plundered Sodom and Gomorrah and headed for home, taking with them all the spoils of war and the food supplies. They also captured Lot—Abram's nephew who lived in Sodom—and carried off everything he owned. But one of Lot's men escaped and reported everything to Abram the Hebrew, who was living near the oak grove belonging to Mamre the Amorite. Mamre and his relatives, Eshcol and Aner, were Abram's allies. When Abram heard that his nephew Lot had been captured, he mobilized the 318 trained men who had been born into his household. Then he pursued Kedorlaomer's army until he caught up with them at Dan. There he divided his men and attacked during the night. Kedorlaomer's army fled, but Abram chased them as far as Hobah, north of Damascus. Abram recovered all the goods that had been taken, and he brought back his nephew Lot with his possessions and all the women and other captives. After Abram returned from his victory over Kedorlaomer and all his allies, the king of Sodom went out to meet him in the valley of Shaveh (that is, the King's Valley). And Melchizedek, the king of Salem and a priest of God Most High, brought Abram some bread and wine. Melchizedek blessed Abram with this blessing: “Blessed be Abram by God Most High, Creator of heaven and earth. And blessed be God Most High, who has defeated your enemies for you.” Then Abram gave Melchizedek a tenth of all the goods he had recovered.” Sermon Topics: Blessing If you enjoyed the podcast, please subscribe and share it with your friends on social media. For more information about PNEUMA Church, visit our website at mypneumachurch.org.  Connect with Us: Instagram: https://instagram.com/mypneumachurch YouTube: https://youtube.com/mypneumachurch Facebook: https://facebook.com/mypneumachurch Time Stamps 00:00 - Introduction 00:30 - Welcome 02:34 - Genesis 14:1–20 NLT 06:14 - The Blessing

In this episode, we'll explore the critical decade between the Greek victory at the Battle of Marathon in 490 BC and Xerxes' invasion of Greece in 480 BC—a period that shaped the course of the Greco-Persian Wars. Following their defeat at Marathon, the Persians, under King Darius I, began preparing for a renewed campaign, but internal challenges, including rebellions and Darius' death in 486 BC, delayed their plans.With the ascension of Xerxes I, the Persian Empire moved decisively. Xerxes crushed revolts in Egypt and Babylonia and set his sights on Greece, organizing one of the largest invasion forces in ancient history to fulfill his father's uncompleted ambitions of conquest.Meanwhile, growing awareness of the Persian threat pushed some Greek city-states toward greater unity. Despite internal rivalries, alliances began to form, with Athens and Sparta taking the lead in preparing for the storm to come. But would this fledgling cooperation be enough to stand against Xerxes' colossal forces?Let's find out. Contents:00:00  Recap and Introduction01:07 Darius' Legacy04:07 Xerxes becomes King06:38 The Great Debate: Mardonius15:47 The Great Debate: Artabanus19:45 On to War!27:15 The Grand Army of Xerxes 35:07 Gelon of Sicily and the Search for Allies45:52 Thank You and PatronsSupport the show

Today's daf is sponsored by Shulamith and Joel Cohn in loving memory of "Bubby," Rebbitzen Esther Predmesky whose yahrzeit is today, asara b'tevet. Today's day is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson, son of Naomi and Dani Weinberger, to our friend and co-learner, Deena Rabinovich. "May the entire family enjoy much nachat from the new arrival as he grows l'Torah (and l'daf), l'chuppa and l'maasim tovim.  May we all continue to celebrate smachot "ad beli dai." Ravin brings (in the name of Rabbi Yochanan) a fourth explanation for Rabbi Meir's position that allows litigants to disqualify witnesses. Reish Lakish's choice of words showed respect for Rabbi Meir, which leads the Gemara into a broader discussion about scholarly respect for one another. Through various interpretations of verses (primarily from Zechariah), the Gemara contrasts the behavior of scholars in Israel and Babylonia. The Israeli rabbis are portrayed as having mutual respect, while the Babylonian rabbis are described as lacking such respect. The text then explores complex scenarios about litigant rights. If someone accepts a single witness, a relative of the opposing party as witness or judge, or agrees to a weaker oath than required, can they later change their mind? This raises questions about whether this debate applies only to cases where the litigant is forgiving a claim (making it more likely they intended to commit to the outcome), or even to cases where they must pay (less likely they intended to commit). There's also discussion about whether this applies before or after the court's ruling. Who is disqualified from being a witness?  Why is someone who gambled not allowed to testify - is it because of asmachta (problematic conditional commitments) or because not having legitimate employment raises concerns they might be bribed to give false testimony?

In the context of disqualifying judges, Resh Laskish expresses great respect for Rabbi Meir, despite his unusual opinion. Which deference the Gemara seems to query. So, how did the sages relate to each other? How was Baylonia different? Plus, drawing connections between arrogance and poverty, and the Torah scholars in Babylonia vs. Persia (Elam). Also, a new mishnah: litigants can accept otherwise people who are not valid to be judges. But whether they are can change their minds with regard to that acceptance is a machloket. And the Gemara discusses the timing of that machloket - when can a litigant change his acceptance? Plus, a list of the disqualifiers.

Today's daf is sponsored by Shulamith and Joel Cohn in loving memory of "Bubby," Rebbitzen Esther Predmesky whose yahrzeit is today, asara b'tevet. Today's day is sponsored by the Hadran Women of Long Island in honor of the birth of a grandson, son of Naomi and Dani Weinberger, to our friend and co-learner, Deena Rabinovich. "May the entire family enjoy much nachat from the new arrival as he grows l'Torah (and l'daf), l'chuppa and l'maasim tovim.  May we all continue to celebrate smachot "ad beli dai." Ravin brings (in the name of Rabbi Yochanan) a fourth explanation for Rabbi Meir's position that allows litigants to disqualify witnesses. Reish Lakish's choice of words showed respect for Rabbi Meir, which leads the Gemara into a broader discussion about scholarly respect for one another. Through various interpretations of verses (primarily from Zechariah), the Gemara contrasts the behavior of scholars in Israel and Babylonia. The Israeli rabbis are portrayed as having mutual respect, while the Babylonian rabbis are described as lacking such respect. The text then explores complex scenarios about litigant rights. If someone accepts a single witness, a relative of the opposing party as witness or judge, or agrees to a weaker oath than required, can they later change their mind? This raises questions about whether this debate applies only to cases where the litigant is forgiving a claim (making it more likely they intended to commit to the outcome), or even to cases where they must pay (less likely they intended to commit). There's also discussion about whether this applies before or after the court's ruling. Who is disqualified from being a witness?  Why is someone who gambled not allowed to testify - is it because of asmachta (problematic conditional commitments) or because not having legitimate employment raises concerns they might be bribed to give false testimony?

Today we talk about the governors Nergal-Erish and Mannu-ki-Mat-Assur as they play their part in building the Assyrian empire in a number of often unheralded and underappreciated ways. Then we look at important developments in Babylonia related to the Chaldeans and Itu'eans. Mannu-ki-Mat-Assur's archives: https://oracc.museum.upenn.edu/atae?zoom=67&bkmk=P527340 If you like the show, consider sharing with your friends, leaving a like, subscribing, or even supporting financially: Buy the Oldest Stories books: https://a.co/d/7Wn4jhS Donate here: https://oldeststories.net/ or on patreon: https://patreon.com/JamesBleckley or on youtube: https://www.youtube.com/channel/UCCG2tPxnHNNvMd0VrInekaA/join Youtube and Patreon members get access to bonus content about Egyptian culture and myths.

Due to the brave actions of Rabbi Yehuda ben Bava, who defied the Roman decree forbidding semicha (ordination), the tradition of rabbinic ordination continued. Rabbi Yehuda ben Bava was killed for this act, but not before he ordained Rabbi Meir, Rabbi Yehuda, Rabbi Shimon, Rabbi Yosi, and Rabbi Elazar ben Shamoa. Rav Avia added that Rabbi Nechemia was also ordained at this time. While the story appears to suggest that one person alone could perform ordination, this contradicts a braita requiring three judges. The Gemara resolves this contradiction by explaining that two others must have been present with Rabbi Yehuda ben Bava. Rabbi Yehoshua ben Levi ruled that rabbinic ordination cannot occur outside of Israel. The Gemara explores whether someone in Israel could ordain someone in Babylonia through written authorization or a messenger. The conclusion is that ordination requires the physical presence of both parties - the ordainer and the one being ordained must be together in person, as demonstrated by several stories of failed attempts at ordination on account of the distance. Rabbi Zeira initially hid to avoid ordination, believing it better to remain humble and avoid positions of power. However, upon hearing that one's sins are forgiven when rising to a position of authority, he agreed to be ordained. Regarding the egla arufa ceremony, Rabbi Shimon holds it requires three judges, while Rabbi Yehuda requires five. Rabbi Eliezer ben Yaakov presents a third position not mentioned in the Mishna - that the king and High Priest must also participate. Rav Yosef concludes that Rabbi Eliezer ben Yaakov requires the entire Great Sanhedrin to attend, supporting this with a tannatic source. While Abaye interprets this source differently, a braita is brought supporting Rav Yosef's reading. Maaser sheni whose value is unclear must be evaluated by three people. What Is meant by the term "whose value is unclear"? What kind of people can do the evaluation? The Mishna also states that evaluation of consecrated movable items requires three judges. This contradicts Rabbi Eliezer ben Yaakov's position requiring ten, which he derives from the word 'kohen' appearing ten times in Vayikra 27 in the section about consecrated items. The Gemara leaves unanswered the question of how the rabbis derive their requirement of three judges.

Due to the brave actions of Rabbi Yehuda ben Bava, who defied the Roman decree forbidding semicha (ordination), the tradition of rabbinic ordination continued. Rabbi Yehuda ben Bava was killed for this act, but not before he ordained Rabbi Meir, Rabbi Yehuda, Rabbi Shimon, Rabbi Yosi, and Rabbi Elazar ben Shamoa. Rav Avia added that Rabbi Nechemia was also ordained at this time. While the story appears to suggest that one person alone could perform ordination, this contradicts a braita requiring three judges. The Gemara resolves this contradiction by explaining that two others must have been present with Rabbi Yehuda ben Bava. Rabbi Yehoshua ben Levi ruled that rabbinic ordination cannot occur outside of Israel. The Gemara explores whether someone in Israel could ordain someone in Babylonia through written authorization or a messenger. The conclusion is that ordination requires the physical presence of both parties - the ordainer and the one being ordained must be together in person, as demonstrated by several stories of failed attempts at ordination on account of the distance. Rabbi Zeira initially hid to avoid ordination, believing it better to remain humble and avoid positions of power. However, upon hearing that one's sins are forgiven when rising to a position of authority, he agreed to be ordained. Regarding the egla arufa ceremony, Rabbi Shimon holds it requires three judges, while Rabbi Yehuda requires five. Rabbi Eliezer ben Yaakov presents a third position not mentioned in the Mishna - that the king and High Priest must also participate. Rav Yosef concludes that Rabbi Eliezer ben Yaakov requires the entire Great Sanhedrin to attend, supporting this with a tannatic source. While Abaye interprets this source differently, a braita is brought supporting Rav Yosef's reading. Maaser sheni whose value is unclear must be evaluated by three people. What Is meant by the term "whose value is unclear"? What kind of people can do the evaluation? The Mishna also states that evaluation of consecrated movable items requires three judges. This contradicts Rabbi Eliezer ben Yaakov's position requiring ten, which he derives from the word 'kohen' appearing ten times in Vayikra 27 in the section about consecrated items. The Gemara leaves unanswered the question of how the rabbis derive their requirement of three judges.

History Of Egypt, Chaldæa, Syria, Babylonia, and Assyria is the masterwork of one of the fathers of modern egyptology. This work, in twelve volumes, was translated from the French original, “Histoire ancienne des peuples de l'Orient classique” and published in 1903-1904. Maspero was a largely self-taught master of hieroglyphic translation. In November 1880, he was placed at the head of a French archeological mission, which developed later into the Institut Français d'Archéologie Orientale. Maspero then succeeded Mariette as director-general of excavations and of the antiquities of Egypt.“Aware that his reputation was then more as a linguist than an archaeologist, Maspero's first work in the post was to build on Mariette's achievements at Saqqara. He expanded their scope from the early Old Kingdom to the later, with particular interest in tombs with long and complete hieroglyphic inscriptions that could help illustrate the development of the Egyptian language. Selecting five later Old Kingdom tombs, he was successful in that aim, finding over 4000 lines of hieroglyphics which were then sketched and photographed.“As an aspect of his attempt to curtail the rampant illegal export of Egyptian antiquities by tourists, collectors and agents for the major European and American museums, Maspero arrested the Abd al-Russul brothers from the notorious treasure-hunting village of Gorna, who confessed under torture to having found the great cache of royal mummies at Deir el-Bahri in July 1881. The cache was moved to Cairo as soon as possible to keep it safe from robbers.“In 1886 he resumed work begun by Mariette to uncover the Sphinx, removing more than 65 feet of sand and seeking tombs below it (which he did not find, but have later been found but not opened).”Maspero went on to sponsor and expand the system of national museums and presided over the growing collection of the Bulak Museum. Maspero gave a 17 year old Howard Carter his first Egyptological job – and it was he who recommended Carter to Lord Carnarvon. Carter and Carnarvon would go on to discover the tomb of King Tutankhaman.In the first volume of this master work, Maspero tackles the importance of the Nile, the pantheon of Egyptian gods, and the legendary history of Egyptian gods. (From Wikipedia.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

History Of Egypt, Chaldæa, Syria, Babylonia, and Assyria is the masterwork of one of the fathers of modern egyptology. This work, in twelve volumes, was translated from the French original, “Histoire ancienne des peuples de l'Orient classique” and published in 1903-1904. Maspero was a largely self-taught master of hieroglyphic translation. In November 1880, he was placed at the head of a French archeological mission, which developed later into the Institut Français d'Archéologie Orientale. Maspero then succeeded Mariette as director-general of excavations and of the antiquities of Egypt.“Aware that his reputation was then more as a linguist than an archaeologist, Maspero's first work in the post was to build on Mariette's achievements at Saqqara. He expanded their scope from the early Old Kingdom to the later, with particular interest in tombs with long and complete hieroglyphic inscriptions that could help illustrate the development of the Egyptian language. Selecting five later Old Kingdom tombs, he was successful in that aim, finding over 4000 lines of hieroglyphics which were then sketched and photographed.“As an aspect of his attempt to curtail the rampant illegal export of Egyptian antiquities by tourists, collectors and agents for the major European and American museums, Maspero arrested the Abd al-Russul brothers from the notorious treasure-hunting village of Gorna, who confessed under torture to having found the great cache of royal mummies at Deir el-Bahri in July 1881. The cache was moved to Cairo as soon as possible to keep it safe from robbers.“In 1886 he resumed work begun by Mariette to uncover the Sphinx, removing more than 65 feet of sand and seeking tombs below it (which he did not find, but have later been found but not opened).”Maspero went on to sponsor and expand the system of national museums and presided over the growing collection of the Bulak Museum. Maspero gave a 17 year old Howard Carter his first Egyptological job – and it was he who recommended Carter to Lord Carnarvon. Carter and Carnarvon would go on to discover the tomb of King Tutankhaman.In the first volume of this master work, Maspero tackles the importance of the Nile, the pantheon of Egyptian gods, and the legendary history of Egyptian gods. (From Wikipedia.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

History Of Egypt, Chaldæa, Syria, Babylonia, and Assyria is the masterwork of one of the fathers of modern egyptology. This work, in twelve volumes, was translated from the French original, “Histoire ancienne des peuples de l'Orient classique” and published in 1903-1904. Maspero was a largely self-taught master of hieroglyphic translation. In November 1880, he was placed at the head of a French archeological mission, which developed later into the Institut Français d'Archéologie Orientale. Maspero then succeeded Mariette as director-general of excavations and of the antiquities of Egypt.“Aware that his reputation was then more as a linguist than an archaeologist, Maspero's first work in the post was to build on Mariette's achievements at Saqqara. He expanded their scope from the early Old Kingdom to the later, with particular interest in tombs with long and complete hieroglyphic inscriptions that could help illustrate the development of the Egyptian language. Selecting five later Old Kingdom tombs, he was successful in that aim, finding over 4000 lines of hieroglyphics which were then sketched and photographed.“As an aspect of his attempt to curtail the rampant illegal export of Egyptian antiquities by tourists, collectors and agents for the major European and American museums, Maspero arrested the Abd al-Russul brothers from the notorious treasure-hunting village of Gorna, who confessed under torture to having found the great cache of royal mummies at Deir el-Bahri in July 1881. The cache was moved to Cairo as soon as possible to keep it safe from robbers.“In 1886 he resumed work begun by Mariette to uncover the Sphinx, removing more than 65 feet of sand and seeking tombs below it (which he did not find, but have later been found but not opened).”Maspero went on to sponsor and expand the system of national museums and presided over the growing collection of the Bulak Museum. Maspero gave a 17 year old Howard Carter his first Egyptological job – and it was he who recommended Carter to Lord Carnarvon. Carter and Carnarvon would go on to discover the tomb of King Tutankhaman.In the first volume of this master work, Maspero tackles the importance of the Nile, the pantheon of Egyptian gods, and the legendary history of Egyptian gods. (From Wikipedia.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

History Of Egypt, Chaldæa, Syria, Babylonia, and Assyria is the masterwork of one of the fathers of modern egyptology. This work, in twelve volumes, was translated from the French original, “Histoire ancienne des peuples de l'Orient classique” and published in 1903-1904. Maspero was a largely self-taught master of hieroglyphic translation. In November 1880, he was placed at the head of a French archeological mission, which developed later into the Institut Français d'Archéologie Orientale. Maspero then succeeded Mariette as director-general of excavations and of the antiquities of Egypt.“Aware that his reputation was then more as a linguist than an archaeologist, Maspero's first work in the post was to build on Mariette's achievements at Saqqara. He expanded their scope from the early Old Kingdom to the later, with particular interest in tombs with long and complete hieroglyphic inscriptions that could help illustrate the development of the Egyptian language. Selecting five later Old Kingdom tombs, he was successful in that aim, finding over 4000 lines of hieroglyphics which were then sketched and photographed.“As an aspect of his attempt to curtail the rampant illegal export of Egyptian antiquities by tourists, collectors and agents for the major European and American museums, Maspero arrested the Abd al-Russul brothers from the notorious treasure-hunting village of Gorna, who confessed under torture to having found the great cache of royal mummies at Deir el-Bahri in July 1881. The cache was moved to Cairo as soon as possible to keep it safe from robbers.“In 1886 he resumed work begun by Mariette to uncover the Sphinx, removing more than 65 feet of sand and seeking tombs below it (which he did not find, but have later been found but not opened).”Maspero went on to sponsor and expand the system of national museums and presided over the growing collection of the Bulak Museum. Maspero gave a 17 year old Howard Carter his first Egyptological job – and it was he who recommended Carter to Lord Carnarvon. Carter and Carnarvon would go on to discover the tomb of King Tutankhaman.In the first volume of this master work, Maspero tackles the importance of the Nile, the pantheon of Egyptian gods, and the legendary history of Egyptian gods. (From Wikipedia.)Advertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Send us a textIn this class, Rabb Yisroel Bernath delves into the profound symbolism of the dreidel, a cherished Chanukah tradition. By examining the four sides of the dreidel and their connection to the human psyche—ego, bodily urges, reason, and the compulsion to destroy—we uncover a deeper narrative about human behavior and spirituality. Through the lens of Jewish mysticism, the dreidel becomes a metaphor for balancing our inner struggles and aligning them with our divine essence. The class further explores historical parallels between the human psyche and the four empires that clashed with Judaism, demonstrating how these lessons remain relevant in contemporary life.Key Takeaways:Four Dimensions of the Psyche: The dreidel's four sides symbolize the ego, bodily urges, reason, and the destructive impulse, all of which can either harm or elevate us.The Fifth Dimension: The dreidel's point represents the divine spark within each of us, guiding our moral clarity and purpose.Historical Reflection: The struggles of Babylonia, Persia, Greece, and Rome against Judaism mirror the internal battles of the human spirit.Spiritual Growth: Chanukah teaches us to harness our inner forces, transforming them into tools for divine expression and moral refinement.Relevance Today: Understanding the interplay of our psychological elements can lead to personal and societal improvement rooted in universal morality.Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this class, Rabb Yisroel Bernath delves into the profound symbolism of the dreidel, a cherished Chanukah tradition. By examining the four sides of the dreidel and their connection to the human psyche—ego, bodily urges, reason, and the compulsion to destroy—we uncover a deeper narrative about human behavior and spirituality. Through the lens of Jewish mysticism, the dreidel becomes a metaphor for balancing our inner struggles and aligning them with our divine essence. The class further explores historical parallels between the human psyche and the four empires that clashed with Judaism, demonstrating how these lessons remain relevant in contemporary life.Key Takeaways:Four Dimensions of the Psyche: The dreidel's four sides symbolize the ego, bodily urges, reason, and the destructive impulse, all of which can either harm or elevate us.The Fifth Dimension: The dreidel's point represents the divine spark within each of us, guiding our moral clarity and purpose.Historical Reflection: The struggles of Babylonia, Persia, Greece, and Rome against Judaism mirror the internal battles of the human spirit.Spiritual Growth: Chanukah teaches us to harness our inner forces, transforming them into tools for divine expression and moral refinement.Relevance Today: Understanding the interplay of our psychological elements can lead to personal and societal improvement rooted in universal morality.Sign up for Kabbalah of Mental Wellness HERE https://ndg.chabadsuite.net/civicrm/event/register?reset=1&id=61Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Is the idea of Khaos only found within greek mythology?This week join Liv for part 2 of her spiritual discussion on the concept of chaos. Listen along as she covers the chaoskampfs, theomachies, and mythological deities of chaos found within many different cultures including Babylonia, Egyptian, Chinese, Celtic, Indiana, and Old Testament references. Grab your headphones, warm up your car, or whatever it is you do while listening to podcasts and get ready to learn more about the metaphysical ideas that started it all. FOR MORE CHECK OUT THE YOUTUBE CHANNEL: https://www.youtube.com/@MetaPsycKicksOR READ THE BLOG: https://www.metapsyckicks.com/journalOR JOIN OUR PATREON: https://www.patreon.com/metapsyckicks——-BOOK A PSYCHIC MEDIUM READING:Olivia the Medium: https://www.metapsyckicks.com/liv-readings-----CHAPTERS:0:00 - Intro5:16 - ChaosKampf v. Theomachy7:53 - Chaos of Enuma Elish10:40 - Chaos in Egyptian Mythology17:36 - Chaos in Chinese Philosophy19:56 - Chaotic Celtic Deities23:44 - Chaos in India37:13 - Chaos in the Old Testament46:46 - Human Fears & Chaos50:42 - The Hermit of Chaos55:28 - Thanks for Listening!-----RECOMMENDED PRODUCTS:Our YouTube Setup ►► https://kit.co/metapsyckicks/meta-psyckicks-youtube-setupOur Podcast Setup ►► https://kit.co/metapsyckicks/meta-psyckicks-podcasting-setupEm's Tarot Collection ►► https://kit.co/metapsyckicks/em-s-tarot-card-collectionOther Divination Tools: ►► https://kit.co/metapsyckicks/other-divination-toolsDISCLAIMER: This description might contain affiliate links that allow you to find the items mentioned in this video and support the channel at no cost to you. While this channel may earn minimal sums when the viewer uses the links, the viewer is in NO WAY obligated to use these links. Thank you for your support!-----ARE YOU A PSYCHIC QUIZ: https://www.metapsyckicks.com/extrasTELL US YOUR PARANORMAL STORIES HERE: https://www.metapsyckicks.com/extrasCHECK OUT OUR WEBSITE AND BLOG:www.metapsyckicks.comEMAIL US: metapsyckicks@gmail.com——-SAY HI ON SOCIAL:YouTube: https://www.youtube.com/channel/UC-Np1K0QH8e-EDHhIxX-FaAInstagram: https://www.instagram.com/metapsyckicksTikTok: https://www.tiktok.com/@metapsyckicks?lang=enFacebook: https://www.facebook.com/Meta-PsycKicks-107812201171308Olivia The Medium:Instagram -  https://www.instagram.com/oliviathemedium/Threads -https://www.threads.net/@oliviathemedium?invite=4Email - oliviathemedium@gmail.com——-Sources:https://www.theoi.com/Protogenos/Khaos.htmlhttps://en.wikipedia.org/wiki/Chaos_(cosmogony)https://drmsh.com/TheNakedBible/Creation%20in%20Gen%201%201%20to%202%203%20and%20the%20ANE%20Order%20out%20of%20DIsorder%20after%20Chaoskampf%20Walton.pdfhttps://www.worldhistory.org/article/225/enuma-elish---the-babylonian-epic-of-creation---fu/https://www.worldhistory.org/Apophis/#:~:text=Apophis%20(also%20known%20as%20Apep,as%20established%20by%20the%20gods.https://www.thechinastory.org/yearbooks/yearbook-2016/introduction-fifty-shades-of-red/between-order-and-chaos/https://www.chinadaily.com.cn/a/201512/11/WS5a2b41bca310eefe3e99f2c8.htmlhttps://en.wikipedia.org/wiki/Asura#:~:text=In%20the%20oldest%20verses%20of,battle%20between%20good%20and%20evil.https://study.com/academy/lesson/the-hindu-goddess-kali-story-symbols-facts.html#:~:text=From%20one%20perspective%2C%20Kali%20is,those%20who%20threaten%20her%20babies.https://etheses.bham.ac.uk/id/eprint/6145/1/Rackley15MRes.pdfhttps://www.britannica.com/topic/Celtic-religionhttps://www.irishhistory.com/myths-legends/mythological-cycles/echos-of-chaos-the-fomorians-in-irish-mythology-and-modern-culture/#:~:text=Symbols%20of%20Chaos%2C%20Destruction%2C%20and,storms%2C%20earthquakes%2C%20and%20blights.https://intertextual.bible/text/psalm-74.12-isaiah-27.1#:~:text=Notes%20and%20References,establish%20cosmic%20order%20...%22&text=*%20The%20use%20of%20references%20are,the%20use%20of%20these%20texts.Support this podcast at — https://redcircle.com/meta-psyckicks/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

This week's learning is sponsored by Jordana Schoor in honor of their son Saadya's marriage to Odel Perets. "Wishing them a home full of love, mazal, and Torah values." Even though it says in the Mishna that a court comprises three judges, there are exceptions. An expert can judge on his own. What determines that someone is an expert judge? Even though an expert does not need to get permission from the Nasi or Exilarch, if the Nasi or Exilarch gives him permission to judge, and he errs in a particular case, he is not obligated to compensate for the loss he caused. While it is clear that the Exilarch's permission exempt a judge ruling in Israel, but can the Nasi's (in Israel) appointment of the judge exempt the judge from liability in Babylonia? The answer is no, as learned from a story regarding Raba bar Hana who received permission from Rabbi Yehuda haNasi to rule, just as he was leaving Israel. In what cases does a judge who makes a mistake, need to pay to compensate for the loss he caused? Rabbi Yehuda haNasi also granted permission to Rav to rule as an expert, just before he went to Babylonia. However, he did not grant him the authority to permit firstborn animals to be eaten by identifying blemishes. Both Rav and Raba bar Hana were nephews of Rabbi Chiya, who was the one who asked Rabbi Yehuda haNasi to permit them both to judge. However, he called Raba the son of his brother and Rav the son of his sister, even though Rav was also the son of his brother. To explain this, the Gemara explains that Rabbi Chiya's half-brother and half-sister married each other and were Rav's parents. Another possible explanation is provided as well. Why did Rabbi Yehuda haNasi not allow Rav to permit firstborn animals? The Gemara brings two possible suggestions. The first explanation is that it was to ensure people would respect Raba bar Hana when he and Rav arrived in Babylonia, as they would see that he had the authority to do something that Rav did not. The second suggestion is that Rav was such an expert that Rabbi Yehuda haNasi was concerned he would permit certain blemishes and people would conclude on their own that blemishes that seemed similar were also permanent blemishes and incorrectly permit firstborn animals. Why did Rabbi Chiya ask Rabbi Yehuda haNasi not only to grant permission to Rav and Raba bar Hana to rule, but also to teach? An answer is brought from a story of a teacher who taught but was misunderstood and caused many people to make a mistake regarding laws of impurity. Therefore, one must also receive permission to teach only if they can teach clearly. Other stories relating to issues about teaching are brought, relating to not issuing a ruling in a city if one's teacher is nearby. Shmuel ruled that if two judges ruled in a case, their judgment would be effective, even though this is considered to be impudent. However, when mediation is done, only two judges are needed to mediate.

For a judge to not undertake financial responsibility for an error in judgement, he needs permission to judge from the exilarch. Plus, complications between the authority granted by the exilarch in Babylonia and that granted by the nasi in the land of Israel. Plus, the origins of the terms of rabbinic ordination of different levels, even (mostly) to this very day. Also, a focus on the authority of establishing (and permitting) the status of the first-born animals. Plus, some dramatic errors and what happened afterwards, for example, in the liquids that would purify or render impure (or do nothing). Also, the greatness of Rabbi Yehudah HaNasi in recognizing the significance of making halakhic decisions.

This week's learning is sponsored by Jordana Schoor in honor of their son Saadya's marriage to Odel Perets. "Wishing them a home full of love, mazal, and Torah values." Even though it says in the Mishna that a court comprises three judges, there are exceptions. An expert can judge on his own. What determines that someone is an expert judge? Even though an expert does not need to get permission from the Nasi or Exilarch, if the Nasi or Exilarch gives him permission to judge, and he errs in a particular case, he is not obligated to compensate for the loss he caused. While it is clear that the Exilarch's permission exempt a judge ruling in Israel, but can the Nasi's (in Israel) appointment of the judge exempt the judge from liability in Babylonia? The answer is no, as learned from a story regarding Raba bar Hana who received permission from Rabbi Yehuda haNasi to rule, just as he was leaving Israel. In what cases does a judge who makes a mistake, need to pay to compensate for the loss he caused? Rabbi Yehuda haNasi also granted permission to Rav to rule as an expert, just before he went to Babylonia. However, he did not grant him the authority to permit firstborn animals to be eaten by identifying blemishes. Both Rav and Raba bar Hana were nephews of Rabbi Chiya, who was the one who asked Rabbi Yehuda haNasi to permit them both to judge. However, he called Raba the son of his brother and Rav the son of his sister, even though Rav was also the son of his brother. To explain this, the Gemara explains that Rabbi Chiya's half-brother and half-sister married each other and were Rav's parents. Another possible explanation is provided as well. Why did Rabbi Yehuda haNasi not allow Rav to permit firstborn animals? The Gemara brings two possible suggestions. The first explanation is that it was to ensure people would respect Raba bar Hana when he and Rav arrived in Babylonia, as they would see that he had the authority to do something that Rav did not. The second suggestion is that Rav was such an expert that Rabbi Yehuda haNasi was concerned he would permit certain blemishes and people would conclude on their own that blemishes that seemed similar were also permanent blemishes and incorrectly permit firstborn animals. Why did Rabbi Chiya ask Rabbi Yehuda haNasi not only to grant permission to Rav and Raba bar Hana to rule, but also to teach? An answer is brought from a story of a teacher who taught but was misunderstood and caused many people to make a mistake regarding laws of impurity. Therefore, one must also receive permission to teach only if they can teach clearly. Other stories relating to issues about teaching are brought, relating to not issuing a ruling in a city if one's teacher is nearby. Shmuel ruled that if two judges ruled in a case, their judgment would be effective, even though this is considered to be impudent. However, when mediation is done, only two judges are needed to mediate.

Decision Space is the podcast about decisions in board games. Join our active and welcoming Discord community, Join the crew today! (Decision Space Patreon), or Leave us a review wherever you find this podcast! Episode 194 - Quintessential Brendan Games Back after a short baby-hiatus, Decision Space returns with the one about Quintessential Brendan Games. We get to pull out the entire Decision Space lexicon and see how Brendan's taste in games fit into what we do here. Enjoy! Timestamps Message from Jake - 0:00 Show Starts - 2:24 Games Mentioned at Least Briefly Chess, Babylonia, Feast for Odin, Cascadia, Quantum, Broom Service, Praga Caput Regni, Root, Zoo Vadis, Unrest, Enchanted Plumes, Ramen Ramen, Cosmic Encounter, BattleCON,  Lost Cities, Fox in the Forest, Cascadia, Dice Hospital, Welcome To, KeyFlower, Lost Ruins of Arnak, The Mind   Preplanners Mexica is next up for a deep dive review!   Music and Sound Credits Thank you to Hembree for our intro and outro music from their song Reach Out. You can listen to the full song on YouTube here: https://www.youtube.com/watch?v=gQuuRPfOyMw&list=TLGGFNH7VEDPgwgyNTA4MjAyMQ&t=3s You can find more information about Hembree at https://www.hembreemusic.com/.  Thank you to Flash Floods for use of their song Palm of Your Hand as a sting from their album Halfway to Anywhere: https://open.spotify.com/album/2fE6LrqzNDKPYWyS5evh3K?si=CCjdAGmeSnOOEui6aV3_nA Rules Overview Music:  Way Home by Tokyo Music Walker https://soundcloud.com/user-356546060​ Creative Commons — Attribution 3.0 Unported — CC BY 3.0 Free Download / Stream: https://bit.ly/tokyo-music-walker-way...​ Music promoted by Audio Library https://youtu.be/pJThZlOuDtI Intermission Music: music elevator ext part 1/3 by Jay_You -- https://freesound.org/s/467243/ -- License: Attribution 4.0 Contact We can be reached individually on Twitter at @jakefryd and @burnsidebh. You can also follow Decision Space on Instagram @DecisionSpacePod and talk to us there! If you prefer email, then hit us up at decisionspa@gmail.com. This information is all available along with episodes at our new website decisionspacepodcast.com. Byeee!

The Great Myth of the Sun GodsBy Alvin Boyd KhunIt may be that many of you have come to this lecture with the expectation of hearing about the superstitious beliefs of some ancient fire-worshippers or sun-worshippers. You may wonder why we should presume to waste an evening dilating upon the childish fancies of early peoples who could conceive of no more exalted form of deity in the universe than the physical body of our sun. Can there possibly be anything important in the study of such forms of crude fetishism?Let me disabuse your minds of any such prepossession at once. We have not invited you to hear of infantile nonsense of early child-humanity. On the contrary, it is our opinion that there is not a theme within the entire range of religious interest of such sublimity and authentic grandeur as this subject of the Sun-gods. We have come to the persuasion that this is the most important lecture that we have given or shall ever give. In it there is to be found the central thesis of all religion. We have asked you to hear an exposition of the cardinal principle of all true religion. Instead of dealing with an erratic notion of primitive barbarism, we have to present to you this evening the long-lost supreme datum of all high religion. And it is our design to show that religion in the world has drifted so far away from its original base that it no longer recognizes the very first and fundamental conception about which it was in the beginning constructed. The myth of the Sun-gods is the very heart's core of religion at its best.It is commonly supposed that religious honors were paid to the sun as a deity by a few isolated peoples or sects, such as the Parsees and the ancient Ghebers of Persia, and some African tribes. In correction of this view we are prepared to support the declaration that the worship of the Sun-god was quite universal in the ancient world. It ranged from China and India to Yucatan and Peru. The Emperor and the Mikado, as well as the Incas, and the Pharaohs were Sun-god figures. And is the belief only an empty myth? So far from being such, it is at once the highest embodiment of religious conception in the spiritual history of the race.Since the word "myth" occurs in the title, it is necessary to define it so that we may the better glimpse the nature of the subject. To the modern mind the word carries with it a derogatory implication. To reduce any construction to the status of a myth is to put it out of court and render it valueless. We regard a myth as a fiction and a falsity. To show that a theory or a belief is only a myth, is to relegate it to the world of non-reality, and dismiss it from further consideration as a thing of value.Not so with the ancients. With them (the ancients) a myth was a valuable instrumentality of knowledge. It was an intellectual, even a spiritual, tool, by the aid of which truth and wisdom could at one and the same time both be concealed from the unworthy and expressed for the worthy. The ancients rightly regarded spiritual truth and experience as being incapable of expression or impartation by means of words simply. A myth or an allegory could be made the better means of conveying subtly and with a certain added force, the truth veiled under a set form of dramatic presentation. The myth would enhance spiritual truth as a drama reinforces moral situations. It was all the more powerful in its message precisely because it was known not to be outwardly a true story. No one was caught by the literal falsity of the construction. Attention could therefore be given wholly to the hidden import, which was not obscured by the outward occurrence. The myth was known to be a fiction; therefore it deceived nobody--until the third century. But at the same time it was most ingeniously designed to instruct in the deepest of spiritual truths. It was a literary device to embalm lofty wisdom in the amber of a tradition that could be easily remembered, in the guise of a human story. It was truth incarnated in a dramatic occurrence, which was known to be untrue. Outwardly fictitious, but inwardly the substance of a mighty truth, was the myth. And as such it was the universal dress in which ancient knowledge was clothed.To indicate the universality of the Sun-god myth it is only necessary to enumerate some thirty of the chief figures known as Sun-gods amongst the nations about the Eastern Mediterranean, before the advent of Jesus. There were in Egypt, Osiris, Horus, Serapis, Hermes or Taht (Thoth), Khunsu, Atum (Aten, Adon, the Adonis or Phrygia), Iusa, Iu-sa, Iu-em-hetep; in Syria, Atis, Sabazius, Zagreus, Kybele (femine); in Assyria Tammuz; in Babylonia, Marduk and Sargon; in Persia, Mithra, Ahura-Mazda and the Zoroasters; in Greece, Orpheus, Bacchus (Dionysus), Achilles, Hercules, Theseus, Perseus, Jason, Prometheus; in India, Vyasa, Krishna, Buddha; in Tibet the Boddhisattvas; besides many others elsewhere.Likewise in the ancient Mystery dramas the central character was ever the Sun-god the role being enacted by the candidate for initiation in person. He went through the several initiations as himself the type and representative of the solar divinity in the field of human experience.Moreover, the Patriarchs, Prophets, Priests and Kings of Biblical lore are no less Sun-god figures. For in their several characteristics they are seen to be typical of the Christos.From the study of a mass of the ancient material the sincere and disingenuous student becomes ere long convinced of the fact that the Jesus figure of the Gospels, whether he lived historically or not (and there is much question of it even among theologians), is just another in the long list of the solar gods. They were figured by ancient poetic genius as embodiments of divine solar glory living among men, if they were not purely the mythical constructions of the allegorists.These Sun-god characters, of none of whom can it be said positively that they were living personages, were, it must be clearly noted, purely typical figures in the national epics of the several nations. They were symbols, one might say. But of what were they symbolical? That is the point of central importance. They were representative characters, summing and epitomizing in themselves the spiritual history of the human individual in his march across the field of evolving life on earth. They were the types and models of the divine potentiality pictured as coming to realization in their careers. They were the mirror held up to men, in which could be seen the possibilities locked up in man's own nature. They were type-figures, delineating the divine life that was an ever-possible realization for any devoted man. They were the symbols of an ever-coming deity, a deity that came not once historically in Judea, but that came to ever-fuller expression and liberation in the inner heart of every son of man. The solar deities were the gods that ever came, that were described as coming not once upon a time, but continuously and regularly. Their radiant divinity might be consummated by any earnest person at any time or achieved piecemeal.They were typed as ever-coming or coming regularly because they were symboled by the sun in its annual course around the zodiac of twelve signs, and the regular periodicity of this natural symbol typified the ever-continuing character of their spiritual sunlight. The ancients, in a way and to a degree almost incomprehensible to the unstudied modern, had made of the sun's annual course round the heavens a faithful reproduction of the spiritual history of the divine spirit in man. The god in us was emblemed by the sun in its course, and the sun's varied experiences, as fabulously construed, were a reflection of our own incarnational history. The sun in its movements through the signs was made the mirror of our life in spirit. To follow the yearly round of the zodiac was to epitomize graphically the whole history of human experience. Thus the inner meaning of our mortal life was endlessly repeated in the daily, weekly, monthly and yearly cycle of the sun's passage, the seven or twelve divisions of which marked the seven- or twelvefold segmentation of our spiritual history or our initiations. (They were figured at first as seven, later as twelve, when the solar gods came upon the cosmic scene.)The careers of these solar gods, then, were a type of what is occurring to every man who is dowered with the spark of divine soul within his breast. Each one of us has had or will have his festival of conception in June, his birth into the world of fleshly life in the autumn, his spiritual awakening at Christmas, and his glorious resurrection from the dead body of this life at Easter.The Christians say the Christos came once in a single character in history, Jesus of Judea, saying nothing about his coming to Everyman at all times. They present to the world the Only-Begotten Son of the Father, confusing in one historical figure two distinct characters of ancient philosophy, the Logos and the Christos, and making both historical in a human being born of woman. Suffice it to say that neither character was historical in the ancient systems. The Logos and the Christos were cosmic forces, and the erring Christians confounded these "personages" of ancient philosophy with the mundane career of the man Jesus, who was not other than one of the mythical Sun-god heroes, or national type-figures. What a travesty of truth the Christian representation has become! What a caricature the Gospels have made of the divine spiritual principle in man's life!The ancients had no "only-begotten" son because the term used in their systems, miserably mistranslated "only-begotten," was something with quite a different connotation. It was in Greek "monogenes," and in Latin "unigenitus," and was far from meaning "only-begotten." It meant that which was begotten of one parent, the father, alone, not the offspring of the union of father and mother. By the term the ancients meant to designate him who was the projection into matter of the spirit forces of life, not the final product of the union of spirit and matter, or the male and female elements. Had the early Christian Fathers known of the inner meaning of the symbolism of the Egyptian Ptah, as Khepr-Ra, who was typed by the male beetle that incubated in the ground and without union with the female transformed and regenerated himself after twenty-eight days (exactly a moon cycle) in the form of the young scarab, symbol of the new-born sun in the moon, they would have been intelligent enough to have avoided the great schisms that divided the Church into Roman and Greek Catholic bodies over the abstrusities of this very origin of the persons of the Trinity. But Egypt was farther away from Rome of the third century than it is from us, who can now read the inscriptions that were sealed from them.All this ancient scriptural data accentuates the fact that not the historical Jesus, but the spiritual Christ, or the god within the individual heart (as expounded in the lecture on Platonic Philosophy in the Bible) is the subject of the sacred writings of old, and the kernel of the whole religious ideology. Angelus Silesius has expressed this in a stanza which should be a perpetual reminder of the futility of clinging to the historical interpretation of Gospel literature.Though Christ a thousand times in Bethlehem be born, But not within thyself, thy soul will be forlorn; The cross on Golgotha thou lookest to in vain, Unless within thyself it be set up again. And the Christian hymn, "O Jesus, thou art standing, outside the fast-closed door," gives expression to the kindred idea that while we look across the map to localize the Christos in Judea, we keep the spiritual mentor of our own lives standing without, seeking an entrance into our lives in vain.By the aid of archaic sacred books we have been enabled to trace authentically the origin of the name Jesus. And it is of great importance to present this material, because it throws a flood of clear light upon the ancient conceptions of the Messiah and the coming Son, or Sun-god. In this light the name will be seen to be a type-designation and not the personal name of an historical being.It is derived from the two letters (or numbers) which in the beginning of typology symbolized the two first elements, spirit and matter, into which the primal One Life bifurcated. They are the I (or 1) symboling the male or spirit, and the O (letter) or 0 (cipher) symboling the female or material universe. Together they represented the biune male-female deity. We have, then, the letters IO, or the number 10. As the vowels were freely interchanged, in ancient languages, the name was written either IO, IA, IE , or IU, and all these forms are found. Next the I transformed into consonantal value and became a J (as it is yet in Latin), so that we find the names JO, JA, JE and JU, from each of which many names have arisen. When the creation had combined the male and female and the two had given birth to the Son, or Logoic universe, the name was given the form of three letters, and we then find such forms as IAO, JAH, IEO, JEU, ZUE. When the universe became founded on the four cardinal points or the square of four dimensions, the name was spelled variously as IEOU, JOVE, ZEUS, JEVE, DIOS, T/HEOS, HUHI, IHUH and others. In its character as a sevenfold or seven-lettered name, it took the form of JEHOVAH, SABAOTH, DEBORAH, DELILAH, SEP/HIROT/H, MICHAEL, SOLOMON, and others of seven letters. The I permuted with l (el) or 1 (one), so that IE became LE or, inverted EL, the great Hebrew character of deity. The EL and the IAH (JAH), became the most frequent determinatives of divinity, as a host of names will testify. There are Bethel, Emanuel, Michael, Israel, Gabriel, Samuel, Abdiel, Uriel, Muriel Azazel, and many others, in which the EL is prefixed. The JAH is seen in such names as EliJAH, AbiJAH, while the IAH comes in a host of such names as Nehemiah, Jeremiah, Obediah, Hezekiah, Isaiah, Messiah, Alleluiah and more.But whence comes the "s" in Jesus's name? This is of great importance. It is derived from an Egyptian suffix written either SA, SE, SI, SU, or SAF, SEF, SIF or SUF (SAPH, SEPH, SIPH or SUPH) and meaning "the son," "heir," "prince" or successor to the father. (The F is an Egyptian ending for the masculine singular.) When the original symbol of divinity, IO or IE, JO or JE, was combined with the Egyptian suffix for the succeeding heir, SU or SA, the resultant was the name IUSA, IUSE, IUSU, or IOSE; or IESU, JESU, IUSEF, IOSEF, JOSEF. One of the many forms was JESU and another was JOSEF. The final F became sibilant at times and gave us the eventual form of JESUS. The name then meant the "divine son," and combined in the Egyptian IU the idea of the coming one. Hence JESUS was the Messiah, the coming son of the divine life. There was in Egypt for ten thousand years B.C. the character of this functionary under the name of IUSA. Later he was the Iu-em-hetep, which means "the divine son who comes with peace (hetep). But most interestingly, this last word also means seven. Hence Jesus is he who comes as the seventh principle to complete the six elementary powers of natural evolution with the gift of divine intelligence, which supplants the elementary chaos with the rulership of love and intelligence and thus brings peace into a warring situation. Hence finally, Jesus is the seventh cosmic principle, announced in all religious lore as he who comes to bring peace and good will to men. And as such he was announced in the Christian Gospels. But there was more than one Jesus or IUSA or IU before the coming of the alleged historical Jesus.Startling as are the implications of this bit of etymology, a far more amazing denouement of Bible study is the revelation that not only were there over thirty Sun-god figures in the cults of the various nations of old, but there are immediately in the Bible itself, in the Old Testament, some twenty more Sun-god characters under the very name of Jesus! Are we speaking arrant nonsense or sober truth when we make a claim which seems at first sight so unsupportable? Twenty Jesus characters in the Old Testament! Let us see. We have noted the many variant forms of the Jesus name. There are still others in the Old Testament, never suspected as being related to the name of the Christian Redeemer. There are Isaac, Esau, Jesse, Jacob, Jeshu, Joachim, Joshua, Jonah and others. All these are variant forms of the one name, which has still other forms among the Hebrews in secular life, Yusuf, Yehoshua, Yeshu, etc. Joshua, Hosea and Jesse are from this name indisputably. A few might be the subject of controversy.Furthermore, beside these that bear the original divine name, there are other Sun-god figures in the Old Testament under a wide variety of names. They are Samson (whose name means "solar"), David, Solomon, Saul (equals soul, or sol, the sun--Latin.), Abraham, Moses, Gideon, Jephtha and the like. Their actions identify them as solar representatives.Now let us see what the conception of our divinity as a Sun-god in reality meant to the sages of old, and what it should mean to us. It meant that the divinity within us, our divine soul or Self, was itself the Sun-god, or solar deity. And what does this signify in concrete terms for us? Just this; that the god within us is constituted of the imperishable essence of solar light and energy! In short, we ourselves, in our higher nature, are solar gods in potentiality! Our highest nature is an incorruptible body composed of the glorious essence of the sun's energy! The gods in the Bible were always symboled by the light or fire of the sun. We are now enlightened to see it as a description of our nature as veritable truth and fact. We are Sun-gods. Our immortal spirits within us are composed of the radiant substance of solar energy.At the very time we were first assembling the material for this lecture, there came an announcement in the daily press of a discovery by a modern physicist, Dr. George W. Crile, of the Cleveland Laboratories, which practically fixed the seal of truth upon every word we have uttered or shall utter in this lecture. It was most startlingly corroborative of our exegesis. He announced that he had discovered at the heart of every living organism a tiny nucleus of energy, all aglow, with temperatures ranging from 3000 to 6000 degrees of heat, which he called "radiogens" or "hot points." These, he said, were precisely akin to the radiant energy of solar matter. He affirmed, in short, that a tiny particle of the sun's power and radiance was lodged within the heart of every organic unit! The light and energy that has life. What would be Crile's surprise, however, if he were to be shown a sentence taken from Hargrave Jennings' old book on the Rosicrucians, written over sixty years ago: "Every man has a little spark (sun) in his own bosom?" For this was one item in the teaching of the Medieval Fire-Philosophers, and the reason they were styled such. They knew what Crile has discovered, as likewise did the ancient Bible-writers. They based their Sun-god religions upon it. Our souls are composed of the imperishable essence of solar light! We are immortal because we are Sun-gods.But many will impatiently rise to expostulate with us, and ask why, if this was the universal fundamentum of the old religions, the Bible itself does not categorically carry this message and state this central fact. Wait a moment! Who that knows this primary datum has searched the Bible to see if it has nothing to say on the point? We, too, believed the Bible was remiss in expressing this conception, until we searched with a more watchful eye. And now let us hear what the Bible says as to our solar constitution, and determine for ourselves whether it is silent on the groundwork of religion or not. Let us hear first the Psalms. "Our God is a living fire," say they; and "Our God is a consuming fire." "The Lord God is a sun," avers the same book. "I am come to send fire on earth," says Jesus, meaning he came to scatter the separated sparks of solar essence amongst mankind, a spark to each soul. In Revelation the angels scatter the fire and the incense of their seven censers over the earth, among the inhabitants. Then says John the Baptist: "I indeed baptize you with water, but he that cometh after me will baptize you with the Holy Spirit and with fire!" Jesus says: "I beheld Satan as lightning fall from heaven." (Satan was the descending Lucifer, or Light-bringer, before he was lifted up and divinized.) The fire that falls on Jeremiah's altar and many another in the Bible narrative types the deity coming to dwell with mortals. Says Jesus: "When I am in the world I am the light of the world." Again he said: "Ye are the light of the world," and "Let your light so shine that others may . . . glory your father which is in heaven." The Lord, say the Psalms, "made his angels messengers and his ministers a flame of fire." The New Testament Jesus, following the well-known Egyptian diagram of the Ankh, the solar disk with the spread wings, is described as "the sun of righteousness, risen with healing in his wings." John has Jesus saying that the condemnation of the world lay in that it rejected the light when it was sent into the world. Says Job: "Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine. The light shall be dark in his tabernacle and his candle shall be put out with him." Isaiah writes: "Behold all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire and in the sparks that ye have kindled." We are adjured to "Rise, shine, for thy light is come." "The Lord is my light," reiterates the Psalms. And again: "In thy light shall we see light." "Light is sown for the righteous." "We wait for light," cry the souls in the darkness of incarnation, far from their original fount of light. John declares that the Christos "was the true light" which was to come Messianically for the redemption of our lower nature. And again he declares that with the Christos "light is come into the world." No cry echoes with more resounding intensity down to this age than Paul's exhortation to our souls buried in lethal darkness: "Awake, thou that sleepest, and arise from the dead, and Christ will shine upon thee!" And in Revelation there are those mighty pronouncements: in the spiritual resurrection "there shall be no more need of the sun to shine by day nor the moon by night, for the glory of the Lord did lighten it." And there is no more heartening assurance anywhere in the Bible than Jesus's statement: "Ye have light in yourselves."And these are only a gleaning from the great score of similar passages with which the Bible teems. And still folks will say they find no warrant for the Sun-god idea in the Bible!In Rome the sacred fire in the temple of Vesta was guarded by seven Vestal Virgins, chosen for purity and for psychic vision. If they permitted the fire to die out (symbolic of the light of deity dying out in the heart) the penalty upon them was death. If they violated their sexual purity, they were buried alive in the city. And from the great old Egyptian Book of the Dead we take just one passage among scores: "Lo, I come from the Lake of Flame, from the Lake of Fire, and from the field of flame, and I live." And again, from an old Book of Adam and Eve we quote a great passage in which the Lord says: "I made thee of the light, and I wished to bring out children of the light from thee." If only we had been taught by our religious teachers that our spiritual natures are woven and fabricated of solar light, we should have had a clearer apprehension of our potentialities for divine education.Supplementing all this material from the Bible and ancient scriptures, there is at hand for our supreme enlightenment one grand pronouncement from Greek Platonic philosophy which we conceive to be that lost ultimate link between science and religion. It is the truth before whose altar both science and religion can kneel at last and find themselves paying tribute to the same god,--the god of solar radiance. It is a sentence from the learned Proclus, last of the Great Platonists: "The light of the sun is the pure energy of intellect." Are we big enough to catch the mighty significance of that statement? Is it not the essence of what the modern physicist means when he talks of "mind-stuff?" The fiery radiance of the sun is already the motivating genius of intellect! Matter is itself intelligent and intelligence! Here is the basic link between all naturalism and all spirituality. Matter enshrouds and contains the soul of mind and spirit. The light of the sun is the deific flash of intellect! And the very core of our conscious being is a spark of that infinite indestructible energy of solar light. There is the "seminal soul of light" or the seed of fiery divinity (Prometheus's "fire" stolen from the gods) in each of us. It makes us a god.Armed with this unquenchable fire which is intellect, we are sent on earth to inhabit a body which is described as a watery and miry swamp. The body is nearly eighty per cent. water! It is the duty of the fiery spark to enlighten the whole dark realm of mortal life, to transmute by its alchemical power the baser dross of animal propensity into the finer motivation of love and brotherhood. This life is a purgation--Purgatory--because it is a process of burning and tempering crude animal elements into the pure gold of spiritual light. In Egyptian scriptures the twelve sons of Ra (the twelve sons of Jacob, and the twelve tribes of Israel) were called the "twelve saviors of the treasure of light." An Egyptian text reads: "This is the sun within us, the seminal source of light. Do not dim its luster or cause it to suffer eclipse." And another runs: "Give ye glory as to the sun; he is the chief, the only one coming from the body, the head of those who belong to the race of the sun."With this force of fire we must uplift the lower man and transmute his nature into the spiritual glow of love and intelligence. With it we must turn the water of the lower nature into the wine of spiritual force. Around it we must aggregate the refined material which we shall build into that temple of the soul, that body of the resurrection, the great garment of solar light, in which we shall rise out of the tomb of the physical corpus and ascend with the angels. This is the radiant Augoeides of the Greeks, the Sahu of the Egyptians, in which the soul wings its flight aloft like the phoenix, after rending the veil of the temple of the body. It is our garment of immortality, the seamless robe of glory, in prospect of which we groan and travail, says St. Paul, as we earnestly desire to be clothed upon with the garment of incorruption. As flesh and blood can not inherit the kingdom of heaven, we must fashion for our tenancy there this body of solar glory, in whose self-generated light we may live eternally, having overcome the realms of darkness, or spiritualized the body. Jesus prays the Father to grant unto him that glory that he had with him before the world was, and his prayer is fulfilled in the formation of the spirit body out of the elements of the sun.Who is this King of Glory?--says the Psalmist. And we are exhorted to lift up the aeonial gates, the age-lasting doors, to let the King of Glory enter into our realm. The King of Glory is the Sun-soul within us, raised in his final perfection in the fulness of Christly stature to the state of magnificent effulgence. The King of Glory is the immortal Sun-god, the deity in our hearts; and when at last he blazes forth in the heyday of his glory, and comes in majesty into our lives, then we behold his glory, as of the alone-begotten of the Father, full of grace and truth. And when he appears to those still sitting in the shadow of darkness, they report that "they have seen a great light, and to those that sat in the valley of darkness did the light shine." And this light, seen ever and anon by some illuminated son of man, as he gropes in the murks of incarnation, is truly "that light that lighteth every man that cometh into the world."And when that light shineth clearer and brighter unto the perfect day, then, indeed, we know of a surety that we ourselves are nucleated of that same glorious essence of combined intellect and spirit. Then we know that we ourselves are the Sun-gods, and that the ancient allegory is not a "myth," but the very essence of our own Selfhood.The Great Myth of the Sun GodsBy Alvin Boyd Khunhttp://mountainman.com.au/ab_kuhn.html This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit dwtruthwarrior.substack.com/subscribe

Support Our Cause at https://libri-vox.org/donate Voltaire (1694 - 1778) Cette oeuvre parait quelques mois après la découverte de la nébuleuse de l'Aigle qui en est manifestement l'inspiration. Zadig est un jeune et riche honnête homme qui découvrira qu'il est difficile, bien que possible de vivre heureux en ce monde. Il tombe amoureux d'Astarté, la reine de Babylone, ce qui l'entraînera dans des péripéties dont il en sortira roi.One of the most famous novel from Voltaire, that surely is one of his variations around the Eagle Nebula, discovered some months before, it tells the story of a young honest man, Zadig, that wishes to live in happiness. He falls in love with Astarté, the queen of Babylonia and will suffer many misfortunes before being made king. Summary by defscan Genre(s): Satire Language: French Support Our Cause at https://libri-vox.org/donate

Rabbi Shimon ben Gamliel prepared documents occurring to the practice of the land - regular or bound/tied - but did he have to? Certainly, the different kinds of documents are available as options. Plus, an agreement for kiddushin, based on a dinar of gold -- that turns out to be silver, with all the ramifications (except it seems to be approved). And the question of how precise people are with their words, when specifying details or conditions of a document. Also, a regular document with one witness, or a tied document with only two witnesses -- especially when combined with some other form of authentication, after debating, the sages sent the question to R. Yirmiyah in Babylonia. He demurs, but also answers. At least tentatively. Plus, a different version of what gets sent to R. Yirmiyah - with the question of whether two decisions from two different courts can combine, as it were, to be testimony. Also, a new mishnah! On claiming a lesser amount than an IOU.

Today's daf is sponsored by Rabbi Heshie and Rookie Billet in honor of the bar mitzva of their grandson Elihai Yonah Jacobson in Neve Daniel. "May you continue to grow in Torah learning, middot tovot, chesed, and identification with Klal Yisrael. So proud of you!" A ruling was sent from Israel to Babylonia with a halakhic ruling that was said to be one of the more difficult monetary laws to understand. However, the Gemara initially does not understand the details of the case and offers five suggestions. After rejecting each suggestion because there was no real difficulty with the logic of the ruling, they reinstate the first suggestion and explain the difficulty. The first two suggestions relate to a grandson inheriting from a grandfather directly as the father had previously died. Does inheritance go through the father to the grandson or does it go directly from the grandfather to the grandson. If it goes through the father, does the grandson inherit the double portion that was meant to be given to his father? The last three suggestions relate to one who signs a document and later becomes a disqualified witness (for different reasons). Is there an issue with ratifying that document? They asked Rav Sheshet: does a son who predeceases his mother inherit from his mother "in his grave" thereby passing on the inheritance to his half brothers through his father or does her inheritance stay with her father's family? Rav Sheshet answers it from a braita and Rav Acha bar Minyumei answers it from our Mishna. Both conclude that the son does not inherit his mother in the grave, but her money is given to her heirs from her father's family. The reason for this law is derived from a gezeira shava in the Torah from Bamidbar 36:7, 9. The chapter ends with a sale where there was a doubt regarding what was sold and the two sides each claim that the land in question belongs to them. Rava and Rav Nachman disagree. The Gemara raises a different debate between Rava and Rav Nachman where they seem to side the other way. However, the issue is resolved as one can differentiate between the two cases and see that the logic of each of their positions is consistent.

In The Fate of the Jews in the Early Islamic Near East: Tracing the Demographic Shift from East to West (Cambridge UP, 2022), Phillip Lieberman revisits one of the foundational narratives of medieval Jewish history--that the rise of Islam led the Jews of Babylonia, the largest Jewish community prior to the rise of Islam, to abandon a livelihood based on agriculture and move into urban crafts and long-distance trade. Here, he presents an alternative account that reveals the complexity of interfaith relations in early Islam. Using Jewish and Islamic chronicles, legal materials, and the rich documentary evidence of the Cairo Geniza, Lieberman demonstrates that Jews initially remained on the rural periphery after the Islamic conquest of Iraq. Gradually, they assimilated to an emerging Islamicate identity as the new religion took shape, sapping towns and villages of their strength. Simultaneously, a small, elite group of merchants and communal leaders migrated westward. Lieberman here explores their formative influence on the Jewish communities of the southern Mediterranean that flourished under Islamic conquest. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In The Fate of the Jews in the Early Islamic Near East: Tracing the Demographic Shift from East to West (Cambridge UP, 2022), Phillip Lieberman revisits one of the foundational narratives of medieval Jewish history--that the rise of Islam led the Jews of Babylonia, the largest Jewish community prior to the rise of Islam, to abandon a livelihood based on agriculture and move into urban crafts and long-distance trade. Here, he presents an alternative account that reveals the complexity of interfaith relations in early Islam. Using Jewish and Islamic chronicles, legal materials, and the rich documentary evidence of the Cairo Geniza, Lieberman demonstrates that Jews initially remained on the rural periphery after the Islamic conquest of Iraq. Gradually, they assimilated to an emerging Islamicate identity as the new religion took shape, sapping towns and villages of their strength. Simultaneously, a small, elite group of merchants and communal leaders migrated westward. Lieberman here explores their formative influence on the Jewish communities of the southern Mediterranean that flourished under Islamic conquest. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Support Common Prayer Daily @ PatreonVisit our Website for more www.commonprayerdaily.com_______________Opening Words:“Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord, my rock and my redeemer.”Psalm 19:14 (ESV) Confession:Let us humbly confess our sins unto Almighty God. Most merciful God, we confess that we have sinned against you in thought, word, and deed, by what we have done, and by what we have left undone. We have not loved you with our whole heart; we have not loved our neighbors as ourselves. We are truly sorry and we humbly repent. For the sake of your Son Jesus Christ, have mercy on us and forgive us; that we may delight in your will, and walk in your ways, to the glory of your Name. Amen. Almighty God have mercy on you, forgive you all your sins through our Lord Jesus Christ, strengthen you in all goodness, and by the power of the Holy Spirit keep you in eternal life. Amen. The InvitatoryLord, open our lips.And our mouth shall proclaim your praise.Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be forever. Amen. Venite (Psalm 95:1-7)Worship the Lord in the beauty of holiness: Come let us adore him. Come, let us sing to the Lord; * let us shout for joy to the Rock of our salvation.Let us come before his presence with thanksgiving * and raise a loud shout to him with psalms.For the Lord is a great God, * and a great King above all gods.In his hand are the caverns of the earth, * and the heights of the hills are his also.The sea is his, for he made it, * and his hands have molded the dry land.Come, let us bow down, and bend the knee, * and kneel before the Lord our Maker.For he is our God, and we are the people of his pasture and the sheep of his hand. *Oh, that today you would hearken to his voice! Worship the Lord in the beauty of holiness: Come let us adore him. The PsalterPsalm 70Deus, in adjutorium1Be pleased, O God, to deliver me; *O Lord, make haste to help me.2Let those who seek my life be ashamedand altogether dismayed; *let those who take pleasure in my misfortunedraw back and be disgraced.3Let those who say to me “Aha!” and gloat over me turn back, *because they are ashamed.4Let all who seek you rejoice and be glad in you; *let those who love your salvation say for ever,“Great is the Lord!”5But as for me, I am poor and needy; *come to me speedily, O God.6You are my helper and my deliverer; *O Lord, do not tarry.Psalm 71In te, Domine, speravi1In you, O Lord, have I taken refuge; *let me never be ashamed.2In your righteousness, deliver me and set me free; *incline your ear to me and save me.3Be my strong rock, a castle to keep me safe; *you are my crag and my stronghold.4Deliver me, my God, from the hand of the wicked, *from the clutches of the evildoer and the oppressor.5For you are my hope, O Lord God, *my confidence since I was young.6I have been sustained by you ever since I was born;from my mother's womb you have been my strength; *my praise shall be always of you.7I have become a portent to many; *but you are my refuge and my strength.8Let my mouth be full of your praise *and your glory all the day long.9Do not cast me off in my old age; *forsake me not when my strength fails.10For my enemies are talking against me, *and those who lie in wait for my life take counsel together.11They say, “God has forsaken him;go after him and seize him; *because there is none who will save.”12O God, be not far from me; *come quickly to help me, O my God.13Let those who set themselves against me be put to shame and be disgraced; *let those who seek to do me evil be covered with scorn and reproach.14But I shall always wait in patience, *and shall praise you more and more.15My mouth shall recount your mighty actsand saving deeds all day long; *though I cannot know the number of them.16I will begin with the mighty works of the Lord God *I will recall your righteousness, yours alone.17O God, you have taught me since I was young, *and to this day I tell of your wonderful works.18And now that I am old and gray-headed, O God, do not forsake me, *till I make known your strength to this generationand your power to all who are to come.19Your righteousness, O God, reaches to the heavens; *you have done great things;who is like you, O God?20You have showed me great troubles and adversities, *but you will restore my lifeand bring me up again from the deep places of the earth.21You strengthen me more and more; *you enfold and comfort me,22Therefore I will praise you upon the lyre for your faithfulness, O my God; *I will sing to you with the harp, O Holy One of Israel.23My lips will sing with joy when I play to you, *and so will my soul, which you have redeemed.24My tongue will proclaim your righteousness all day long, *for they are ashamed and disgraced who sought to do me harm. Glory to the Father, and to the Son, and to the Holy Spirit: *as it was in the beginning, is now, and will be forever. Amen. LessonsEzra 7:11-26English Standard Version11 This is a copy of the letter that King Artaxerxes gave to Ezra the priest, the scribe, a man learned in matters of the commandments of the Lord and his statutes for Israel: 12 “Artaxerxes, king of kings, to Ezra the priest, the scribe of the Law of the God of heaven. Peace. And now 13 I make a decree that anyone of the people of Israel or their priests or Levites in my kingdom, who freely offers to go to Jerusalem, may go with you. 14 For you are sent by the king and his seven counselors to make inquiries about Judah and Jerusalem according to the Law of your God, which is in your hand, 15 and also to carry the silver and gold that the king and his counselors have freely offered to the God of Israel, whose dwelling is in Jerusalem, 16 with all the silver and gold that you shall find in the whole province of Babylonia, and with the freewill offerings of the people and the priests, vowed willingly for the house of their God that is in Jerusalem. 17 With this money, then, you shall with all diligence buy bulls, rams, and lambs, with their grain offerings and their drink offerings, and you shall offer them on the altar of the house of your God that is in Jerusalem. 18 Whatever seems good to you and your brothers to do with the rest of the silver and gold, you may do, according to the will of your God. 19 The vessels that have been given you for the service of the house of your God, you shall deliver before the God of Jerusalem. 20 And whatever else is required for the house of your God, which it falls to you to provide, you may provide it out of the king's treasury.21 “And I, Artaxerxes the king, make a decree to all the treasurers in the province Beyond the River: Whatever Ezra the priest, the scribe of the Law of the God of heaven, requires of you, let it be done with all diligence, 22 up to 100 talents of silver, 100 cors of wheat, 100 baths of wine, 100 baths of oil, and salt without prescribing how much. 23 Whatever is decreed by the God of heaven, let it be done in full for the house of the God of heaven, lest his wrath be against the realm of the king and his sons. 24 We also notify you that it shall not be lawful to impose tribute, custom, or toll on anyone of the priests, the Levites, the singers, the doorkeepers, the temple servants, or other servants of this house of God.25 “And you, Ezra, according to the wisdom of your God that is in your hand, appoint magistrates and judges who may judge all the people in the province Beyond the River, all such as know the laws of your God. And those who do not know them, you shall teach. 26 Whoever will not obey the law of your God and the law of the king, let judgment be strictly executed on him, whether for death or for banishment or for confiscation of his goods or for imprisonment.”Revelation 14:1-13English Standard Version14 Then I looked, and behold, on Mount Zion stood the Lamb, and with him 144,000 who had his name and his Father's name written on their foreheads. 2 And I heard a voice from heaven like the roar of many waters and like the sound of loud thunder. The voice I heard was like the sound of harpists playing on their harps, 3 and they were singing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the 144,000 who had been redeemed from the earth. 4 It is these who have not defiled themselves with women, for they are virgins. It is these who follow the Lamb wherever he goes. These have been redeemed from mankind as firstfruits for God and the Lamb, 5 and in their mouth no lie was found, for they are blameless.6 Then I saw another angel flying directly overhead, with an eternal gospel to proclaim to those who dwell on earth, to every nation and tribe and language and people. 7 And he said with a loud voice, “Fear God and give him glory, because the hour of his judgment has come, and worship him who made heaven and earth, the sea and the springs of water.”8 Another angel, a second, followed, saying, “Fallen, fallen is Babylon the great, she who made all nations drink the wine of the passion of her sexual immorality.”9 And another angel, a third, followed them, saying with a loud voice, “If anyone worships the beast and its image and receives a mark on his forehead or on his hand, 10 he also will drink the wine of God's wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. 11 And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name.”12 Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus.13 And I heard a voice from heaven saying, “Write this: Blessed are the dead who die in the Lord from now on.” “Blessed indeed,” says the Spirit, “that they may rest from their labors, for their deeds follow them!” The Word of the Lord.Thanks Be To God. Benedictus (The Song of Zechariah)Blessed be the Lord, the God of Israel; * he has come to his people and set them free.He has raised up for us a mighty savior, * born of the house of his servant David.Through his holy prophets he promised of old, that he would save us from our enemies, * from the hands of all who hate us. He promised to show mercy to our fathers * and to remember his holy covenant. This was the oath he swore to our father Abraham, * to set us free from the hands of our enemies, Free to worship him without fear, * holy and righteous in his sight all the days of our life.You, my child, shall be called the prophet of the Most High, * for you will go before the Lord to prepare his way, To give his people knowledge of salvation * by the forgiveness of their sins.In the tender compassion of our God * the dawn from on high shall break upon us, To shine on those who dwell in darkness and the shadow of death, * and to guide our feet into the way of peace.Glory to the Father, and to the Son, and to the Holy Spirit:as it was in the beginning, is now, and will be for ever. Amen. The Apostles CreedI believe in God, the Father almighty, creator of heaven and earth.I believe in Jesus Christ, his only Son, our Lord. He was conceived by the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead.I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. The PrayersLord, have mercy.Christ, have mercyLord, have mercyOur Father, who art in heaven, hallowed be thy Name, thy kingdom come, thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. For thine is the kingdom, and the power, and the glory, forever and ever. Amen. The SuffragesO Lord, show your mercy upon us;And grant us your salvation.O Lord, guide those who govern usAnd lead us in the way of justice and truth.Clothe your ministers with righteousnessAnd let your people sing with joy.O Lord, save your peopleAnd bless your inheritance.Give peace in our time, O LordAnd defend us by your mighty power.Let not the needy, O Lord, be forgottenNor the hope of the poor be taken away.Create in us clean hearts, O GodAnd take not your Holy Spirit from us. Take a moment of silence at this time to reflect and pray for others. The CollectsProper 26Almighty and merciful God, it is only by your gift that your faithful people offer you true and laudable service: Grant that we may run without stumbling to obtain your heavenly promises; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen. Daily Collects:A Collect for PeaceO God, the author of peace and lover of concord, to know you is eternal life and to serve you is perfect freedom: Defend us, your humble servants, in all assaults of our enemies; that we, surely trusting in your defense, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen.A Collect for GraceO Lord, our heavenly Father, almighty and everlasting God, you have brought us safely to the beginning of this day: Defend us by your mighty power, that we may not fall into sin nor run into any danger; and that, guided by your Spirit, we may do what is righteous in your sight; through Jesus Christ our Lord. Amen.Collect of Saint BasilO Christ God, Who art worshipped and glorified at every place and time; Who art long-suffering, most merciful and compassionate; Who lovest the righteous and art merciful to sinners; Who callest all to salvation with the promise of good things to come: receive, Lord, the prayers we now offer, and direct our lives in the way of Thy commandments. Sanctify our souls, cleanse our bodies, correct our thoughts, purify our minds and deliver us from all affliction, evil and illness. Surround us with Thy holy angels, that guarded and instructed by their forces, we may reach unity of faith and the understanding of Thine unapproachable glory: for blessed art Thou unto ages of ages. Amen. General ThanksgivingAlmighty God, Father of all mercies, we your unworthy servants give you humble thanks for all your goodness and loving-kindness to us and to all whom you have made. We bless you for our creation, preservation, and all the blessings of this life; but above all for your immeasurable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we pray, give us such an awareness of your mercies, that with truly thankful hearts we may show forth your praise, not only with our lips, but in our lives, by giving up our selves to your service, and by walking before you in holiness and righteousness all our days; Through Jesus Christ our Lord, to whom, with you and the Holy Spirit, be honor and glory throughout all ages. Amen. A Prayer of St. John ChrysostomAlmighty God, you have given us grace at this time, with one accord to make our common supplications to you; and you have promised through your well-beloved Son that when two or three are gathered together in his Name you will grant their requests: Fulfill now, O Lord, our desires and petitions as may be best for us; granting us in this world knowledge of your truth, and in the age to come life everlasting. Amen. DismissalLet us bless the LordThanks be to God!Alleluia, Alleluia! BenedictionThe grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with us all evermore. Amen

The Mishna brings a debate between the rabbis and Rabbi Yochanan ben Broka regarding one who wants to bequeath to one's heirs in a way different than the Torah law - is it allowed and if so, in what cases is it allowed? The Mishna can be understood in two different ways - that there is a debate or that there is just one opinion and that depends on whether Rabbi Yochanan ben Broka is referring to a person who wants to give one son all of the inheritance and nothing to the others sons (or prefer one daughter over the others, in a case where there are no sons) or to a case where one wants to bypass the heirs and give it to the next heir in line, i.e. daughter, instead of son. The Gemara quotes various amoraim in Babylonia and in Israel who all ruled like Rabbi Yochanan ben Broka who allows one to favor one son over the others or one daughter over the others (in a case where there are no sons). There is a debate regarding Rabbi Yehuda Hanasi's ruling - whether he said, "The halakha is like Rabbi Yochanan ben Broka" or whether he ruled in a case like Rabbi Yochanan ben Broka. This leads to a discussion regarding what the best way to learn the halakha - by what someone says or by case law? What are the pros and cons of each approach? A braita explains that one cannot learn from either unless the rabbi says "halakha l'maase," i.e. tthis is the halakha and you can act upon it.

Study Guide Bava Batra 129 This month's learning is sponsored by Sami Groff in loving memory of her father, Rabbi Avraham Yair Groff, whose Yahrzeit was this week and Rabbi Raymond Harari, who sadly passed away this week. "Both Rabbis taught me that a woman’s place in Judaism is in the Shul and in the Bet Midrash. To my father, Rabbi Avraham Yair Groff, who passed a Torah to the women’s section every Simchat Torah. And to Rabbi Raymond Harari, who taught us Gemara in Yeshiva of Flatbush, who challenged his female students to delve into the Talmud and make it our own and whose Thursday night Mishmar class after school, we were excited to voluntarily stay late to attend. Rabbi Harari’s legacy in inspiring women to learn lives on directly in the hundreds of women taught by Rabbanit Michelle Farber every day." Today's daf is sponsored by Rachel and Oren Seliger in loving memory of her mother Rifka Esther bat Sara Gitel and Yishaya Halevi. "14 years and I still see your beautiful smile and your shine in your eyes, also in memory of the fallen soldiers friends of my son from the tank brigade 401/52 that have fallen this week. ברק ישראל ,אלישי יונג, אופיר ברקוביץ, אחסאן דקסה, גיא ניזרי may their memory be a comfort to all of am yisrael עם של גיבורי על" When Mar Zutra stated that we follow Rabbi Abba's rulings, to which cases was he referring? The Mishna discusses what constitutes valid gift language at the beginning, middle, and end of a statement, that would allow one to pass on property to those who were not his direct heirs. In what cases would this work? There are four different opinions about this: - Does it only work with one field and one person? - Does it also work with two fields and one person? - Does it work with two people and one field? - Or does it even work with two fields and two people? Both amoraim from Israel and Babylonia disagreed on this matter. Rav Sheshet tries to prove his position but then rejects his proof. Rav Ashi does succeed in proving Rav Sheshet's approach. However, we also rule according to Reish Lakish. How can we explain this apparent contradiction?

Please note that we don't know what we don't know as we discuss nation state creation and travel through the Fertile Crescent, Mesopotamia and Babylonia to learn more about this delicious thing with a pocket. No re-gumming allowed! After waxing nostalgic about our missed panini experiences, Matthew assigns himself some homework and Molly misses tornados? Episode 605: Falafel with Yumna JawadMelissa Clark's za'atar chickenAli Slagle's chicken-zucchini meatballs with feta  Support Spilled Milk Podcast!Molly's SubstackMatthew's Bands: Early to the Airport and Twilight DinersProducer Abby's WebsiteListen to our spinoff show Dire DesiresJoin our reddit