Podcasts about beit din

The Heresies of Radulf Burntwine: A Horror, Dark Fantasy, Medical Mystery Audio Drama Umberto Eco Meets H.P. Lovecraft in a world of Occult Academia, Laboratory Judaica. Heavily inspired by Jewish mythology, the world of Olam uses Hebrew, Arabic, Slavic and other real world languages and cultures to create a rich tapestry of a grim, fantastical, planet that doesn't sacrifice scientific accuracy or historicity. The Trial of Radulf Burntiwine Part 1 Radulf Finds himself before the Beit Din, a tribunal of Netonic Judges and a panel of jurors from the Sanhadrim. He is to defend his works and actions so that the Beit Din can determine if his excommunication and that of his institute will be upheld, or if they will be legitimized and canonized by the Toveran Reformationist Church. Part 2 is the Leha'id (Witnesses and Testimony) and the Gzera (Sentencing). The Heresies of Radulf Burntwine sits at the intersection of dark fantasy, body horror, and forensic investigation. If you've ever wanted a podcast that treats disease and mythology with the same care as a true crime documentary, this is the show for you. Radulf is not a hero. He's a disgraced curmudgeonly cleric with a terrible bedside manner and more pride than sense. This episode contains: descriptions of cannibalism, bodily decomposition, eye trauma, tissue decay, grief, and the death of multiple characters including a child, suicide. Socials: https://www.facebook.com/THORBcast/ https://www.reddit.com/r/THORB/ https://discord.gg/sQqCQZrZpe https://bsky.app/profile/thorb.info Support the Institute and find free transcripts at: Patreon.com/THORBcast Tags: horror fiction podcast | dark fantasy podcast | weird fiction audio drama | horror podcast | medical horror | gothic horror podcast | body horror | zombie fiction | viral horror | fantasy podcast | indie horror podcast | audio drama horror | Radulf Burntwine | Heresies of Radulf Burntwine | horror worldbuilding | ghoul horror | undead fiction | dark fantasy audio drama | horror lore podcast | gas lamp | victorian inspired | grimdark | low fantasy Learn more about your ad choices. Visit megaphone.fm/adchoices

Everyone comes into this world with a unique set of circumstances. Some people are blessed to grow up in homes filled with love, encouragement, and great role models. Others, however, face challenges right from the beginning. They grow up in difficult environments, experience hardships, and lack the opportunities that other people had. It's so easy for a person to look at his background and feel that he was placed at a disadvantage. He may think, "If only I had grown up differently, I would have been able to accomplish so much more." But that is not the way Hashem wants us to view it. Hashem does not judge people based on where they started. He judges them based on what they did with the circumstances He gave them. Every person is sent into the exact situation that he needs to fulfill his mission here. The challenges are not there to prevent him from succeeding. They are there to help him reach a level of greatness that could not have been achieved any other way. Imagine two people climbing a mountain. One begins halfway up while the other starts from the bottom. The one who started lower has a much harder climb. But when he reaches the top, his accomplishment is far greater because he had to overcome so much more to get there. The same is true in our spirituality. Someone who had to struggle against negative influences or painful experiences is not at a disadvantage. It's just the opposite. Every step forward in his life is worth so much more because of what it took to achieve it. So many of the greatest people who ever lived overcame tremendous obstacles. Their greatness was not despite their challenges; it was because of them. The very difficulties that could have been used as excuses became the tools through which they rose to the greatest heights. While it is true that some people begin life with very big disadvantages, our rabbis teach us that our circumstances do not determine our destiny. They merely determine the nature of our test. The Torah tells us about the Megadef, the blasphemer. Chazal explained that he was born into a very difficult situation. His father was an Egyptian and his mother was a yatzanit, someone who would speak to everyone in the marketplace, including men. He was not accepted by society. He never felt that he belonged anywhere. He hoped that at least when he came before Moshe Rabbeinu, he would finally be accepted. However, when the matter was brought before the Beit Din of Moshe, it was ruled that he would not be allowed to camp among Shevet Dan because the tribes followed the father, and his father was a goy. Therefore, he did not have a tribe. He left the Beit Din disappointed and rejected, and from there he deteriorated until eventually he blasphemed Hashem. Looking at his life, a person might say, "How could he not become bitter? Look at what he went through. Nobody wanted him. Nobody accepted him. Under his circumstances, it's understandable." However, perhaps one of the reasons the Torah records this incident is to teach us the opposite lesson. Although his circumstances were difficult, he still had a choice. His background only explained his struggle, but it did not excuse his actions. The Ishbitzer Rebbe contrasted the Megadef with David HaMelech. David also grew up feeling rejected. Chazal tell us that his own family did not recognize him. His father looked at him differently than all his other sons, and his brothers looked down upon him. Even when he rose to greatness, Shaul HaMelech tried to kill him. He was forced to run from place to place. Even after becoming king, his suffering did not end. His own son Avshalom rebelled against him and tried to kill him. David could have spent his life asking, "Hashem, why did You put me in such a world? Why am I facing so much rejection and pain?" But instead, whenever David faced hardship, he turned to Hashem. Whenever he felt alone, he picked up his kinor and sang songs to Hashem. While he was running for his life, he sang to Hashem. When he was betrayed, humiliated, and attacked, he sang to Hashem. Those songs became Sefer Tehillim. The very pain that could have destroyed him became the source of his greatness. The very hardships that could have filled him with bitterness became the inspiration for some of the most beautiful words in all of Tanach. The difference between the Megadef and David HaMelech was not their circumstances. Both experienced rejection. Both experienced pain. Both had reasons to feel hurt by the world around them. The difference was in the choice they made in response. One allowed his hardships to push him away from Hashem, while the other allowed his hardships to bring him closer to Hashem. Every person faces challenges that are unique to him. Some begin life with advantages, while others face obstacles that seem overwhelming. Our greatness will not be determined by where we started. It will be determined by what we did with what we were given. The more difficult the challenge, the greater is the potential for greatness. Someone who overcomes very big obstacles can reach heights that others may never attain. When a person refuses to use his background as an excuse and instead uses it as a springboard for growth, he transforms his struggles into achievements. Nobody chooses the circumstances into which he is born, but everyone can choose how he responds to them. And the choices we make can make all the difference between, chas v'shalom, becoming a Megadef or becoming someone like David HaMelech.

The Heresies of Radulf Burntwine: A Horror, Dark Fantasy, Medical Mystery Audio Drama Umberto Eco Meets H.P. Lovecraft in a world of Occult Academia, Laboratory Judaica. Heavily inspired by Jewish mythology, the world of Olam uses Hebrew, Arabic, Slavic and other real world languages and cultures to create a rich tapestry of a grim, fantastical, planet that doesn't sacrifice scientific accuracy or historicity. The Trial of Radulf Burntiwine Part 1 Radulf Finds himself before the Beit Din, a tribunal of Netonic Judges and a panel of jurors from the Sanhadrim. He is to defend his works and actions so that the Beit Din can determine if his excommunication and that of his institute will be upheld, or if they will be legitimized and canonized by the Toveran Reformationist Church. Part 2 is the Leha'id (Witnesses and Testimony) and the Tvi'a (evidence for prosecution) and the Sanegoria (Evidence for the Defense) The Heresies of Radulf Burntwine sits at the intersection of dark fantasy, body horror, and forensic investigation. If you've ever wanted a podcast that treats disease and mythology with the same care as a true crime documentary, this is the show for you. Radulf is not a hero. He's a disgraced curmudgeonly cleric with a terrible bedside manner and more pride than sense. This episode contains: descriptions of cannibalism, bodily decomposition, eye trauma, tissue decay, grief, and the death of multiple characters including a child, suicide. Socials: https://www.facebook.com/THORBcast/ https://www.reddit.com/r/THORB/ https://discord.gg/sQqCQZrZpe https://bsky.app/profile/thorb.info Support the Institute and find free transcripts at: Patreon.com/THORBcast Tags: horror fiction podcast | dark fantasy podcast | weird fiction audio drama | horror podcast | medical horror | gothic horror podcast | body horror | zombie fiction | viral horror | fantasy podcast | indie horror podcast | audio drama horror | Radulf Burntwine | Heresies of Radulf Burntwine | horror worldbuilding | ghoul horror | undead fiction | dark fantasy audio drama | horror lore podcast | gas lamp | victorian inspired | grimdark | low fantasy Learn more about your ad choices. Visit megaphone.fm/adchoices

2 sections- discussion of matters that the Beit Din would do on 15th of Adar based on rules of Chol HaMoed including public needs and grave marking, order of historic enactments regarding court uprooting kilayim and sources for their ability to make property ownerless and also exempt from maaser

The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

The Mishna details the ceremony of the Omer harvest, a public event designed to openly reject the opinion of the Baytusim (Boethusians) who held that the date for the Omer offering was the first Sunday after the first day of Pesach. Before the Pesach holiday, messengers of the Beit Din tied the standing barley into bundles to facilitate a quick harvest. On the night following the first day of Passover, residents from surrounding towns gathered to watch as the harvester and the crowd engaged in a question-and-answer ceremony confirming three times each detail: "Has the sun set?", "With this sickle?", "In this basket?", and even "On this Shabbat," if it came out on Shabbat. The Gemara quotes from Megillat Taanit two sets of days on which one cannot fast or eulogize, as they were days where the Sages won debates against the Tzedukim (Sadducees) regarding the Tamid sacrifice (proving it cannot be offered by individuals) and against the Baytusim regarding the date for the Omer offering. Rabban Yochanan ben Zakkai dismisses the Baytusim claim that Moses scheduled Shavuot for Sunday just to give Israel a "long weekend," pointing out the absurdity of their logic. To solidify the law, he and other Sages offer various proofs for starting the count on the 16th of Nisan, ensuring the tradition remained rooted in the festival itself rather than a fixed day of the week.

Sefirat HaOmer (Yachid vs Beit Din, ShoMeah K'Oneh) - Document for Daf 65 by Simon Wolf

Parshat Mishpatim teaches that even logical laws must be placed “before them”—before Torah authority. Disputes belong in Beit Din, affirming that justice flows from Hashem. The goal is not to win, but to discover the Torah's will and remain connected to its authority. https://www.torahrecordings.com/classes/by_parsha/002_shemos/006_mishpatim/003

The precision with which Hashem runs this world is absolutely mind-blowing. Everything happens at the exact time and place that it is meant to happen. Even events that seem to be the work of man are, in truth, the guiding hand of Hashem. A man related that on the 28th of Tishrei this year, he was in shul waiting for the reading of theTorah to begin. He waited and waited, wondering why it was taking so long. Someone finally told him that the person who was chosen to open the Aron Kodesh had accidentally taken out the wrong Sefer Torah. The one removed was rolled to somewhere in Parashat Pinchas, but the reading for that day was Parashat Noach. This meant they would have to spend quite some time rolling it to the correct place. The man couldn't understand how such a careless mistake could have happened. The gabbai always sets up the Sifrei Torah in a way that makes it obvious which one should be taken out. He was in a rush and now was going to be late. Meanwhile, the gabbai began rolling the Sefer, and everyone in shul worked on their middot and emunah, reminding themselves that this too was min haShamayim. Suddenly someone called out, "Look what it says here!" He pointed to the letters woven into the Torah's cover, where it read: Dedicated to the memory of a boy who passed away at seventeen years old on this very day—the 28th of Tishrei. What an incredible "mistake"! The man who opened the Aron had been guided by Hashem Himself, so that the Torah dedicated in memory of that young boy would be read on his yahrzeit. Suddenly, nobody cared about the delay. They were all in awe, having witnessed such a clear revelation of the Yad Hashem. After the tefillah, they discovered something astonishing. The 28th of Tishrei can never fall on Shabbat or Thursday; the only time a Torah can be read on that date is when it falls on a Monday. Since the boy's passing, that date had fallen on a Monday only five times, and it was not scheduled to do so again for another twenty years. That very day, Hashem orchestrated events so that his Torah would be read for him—guiding the man's hand to take out that exact Sefer. A woman related that for two years her husband refused to give her a get. Many rabbanim got involved, but nothing seemed to help. Her family encouraged her to publicize the situation and rally support, noting that he was ignoring the Beit Din summons. Before acting, she sought da'at Torah from her rav. He advised her to wait patiently and not to publicize anything yet. He explained that since she had just given birth, she would have to wait until her baby was two years old before she could remarry anyway. Listening to that advice was extremely difficult for her, because it was not in her nature to sit back and watch what seemed like injustice unfold. But she strengthened her emunah, saying, "No one has any power other than Hashem. The moment He wants me to have my get—I will have it." And finally, that day came. Her husband gave her the get. It was nothing short of a miracle. Afterward, the rav from the Beit Din told her, "With this get, you will be permitted to remarry in exactly ninety-two days." She looked at the calendar—and couldn't believe what she saw. The ninety-second day was the exact day of her son's second birthday. She felt as though Hashem was whispering to her, "You were in My hands the entire time. You were never delayed—not even by one second. The exact day that you would be halachically permitted to marry again is the day your get would fully take effect." The precision of Hashem in every person's life is truly beyond comprehension. We occasionally hear some stories, but these wonders are happening to millions of people every single day—all orchestrated perfectly by the One who directs every detail of creation. There is nothing random; every delay, every detour, every detail is part of Hashem's perfect plan.

Source material https://drive.google.com/file/d/15rBMkcYGLdXcIh5oEMljCoLxoYFWeN78/view?usp=drive_link

The rabbis are back in session! In this episode, Rabbis Knopf and Olitzky convene a Beit Din to deliberate the ethical, emotional, and existential questions raised by Netflix's Nobody Wants This. Joined by special guest Rabbi Karen Glazer Perolman of Congregation B'nai Jeshurun in Short Hills, NJ, the trio puts Netflix's most Jewish the show on […]

The rabbis are back in session! In this episode, Rabbis Knopf and Olitzky convene a Beit Din to deliberate the ethical, emotional, and existential questions raised by Netflix's Nobody Wants This. Joined by special guest Rabbi Karen Glazer Perolman of Congregation B'nai Jeshurun in Short Hills, NJ, the trio puts Netflix's most Jewish the show on […]

This week's learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z"l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch. Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother Ethel Petegorsky Geffen, on her 21st yarhzeit. She was devoted to her family and the Jewish community, volunteering on many synagogue and community committees and projects. Her two sons made aliyah to Israel and her daughter has had a long career in service of the American Jewish community. Today's daf is sponsored by Ayla Ginat in loving memory of Barak ben Lipa and Shlomit. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? While the Msihna brought two opinions, a braita brings four. Rabbi Meir obligates the individual to bring a sin offering, Rabbi Shimon exempts, Rabbi Elazar and Sumchus view it as a case of doubt, but Rabbi Elazar obligates in a provisional guilt offering, while Sumchus does not. Rabbi Zeira and Rabbi Yossi bar Avin bring examples of other cases of doubt to explain the difference in approach between Rabbi Elazar and Sumchus – to what extent do we expect the individual to be aware that the rabbis corrected their mistake? Rava explains the disagreement in the Mishna between Ben Azai and Rabbi Akiva to be regarding a case where the court realized their mistake on the day that the individual in question was still in the city but preparing to leave. As in the previously mentioned debate, the question is to what extent the individual is expected to be aware of the court’s reversal of their decision while they are busy involved in their upcoming travel plans.  The Mishna taught that the case of a communal sin offering is only in a case where the court’s erroneous ruling was to uproot part of a mitzva, not a complete mitzva. A braita brings one derivation, Chizkiya has another, and Rav Ashi brings a third. Rav Yehuda says in the name of Shmuel that the ruling has to relate to something that the Saducees do not agree with, i.e. something rabbinic in origin and not able to be understood from the simple reading of the verses in the Torah. The reason for this is simple – if it is clear from the Torah and the court rules otherwise, and the people follow, this cannot be understood as unwitting, as it is closer to an intentional violation. Three difficulties are raised against Rav Yehuda from the examples brought in the Mishna, but each one is resolved. Rav Yosef asks: If the court rules there is no prohibition to plow on Shabbat, is that considered uprooting a complete mitzva or a partial one? The Gemara tries to answer the question by deriving it from cases in our Mishna, but is not able to. Rabbi Zeira asks if the court rules that there is no Shabbat observance in the Shmita year, is that considered uprooting a complete mitzva or a partial one? Ravina brings a source from a false prophet to answer that it is considered a partial mitzva, and they would be obligated to bring a communal sin offering.  There are several cases where there is an issue with judges – either disqualified judges, or the head judge was not there, where there is no communal sin offering, as the case is considered closer to intentional.    

This week's learning is dedicated by Medinah Korn in loving memory of her mother, Rosalie Katchen, Shoshana Raizl bat Avraham Yehoshua ve-Baila Toibe, z"l, on her 25th yahrzeit. She left a profound legacy for her family and many devoted friends who continue to learn from her to this day. Yehi zichra baruch. Today's daf is sponsored by David and Mitzi Geffen in loving memory of David's mother Ethel Petegorsky Geffen, on her 21st yarhzeit. She was devoted to her family and the Jewish community, volunteering on many synagogue and community committees and projects. Her two sons made aliyah to Israel and her daughter has had a long career in service of the American Jewish community. Today's daf is sponsored by Ayla Ginat in loving memory of Barak ben Lipa and Shlomit. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? While the Msihna brought two opinions, a braita brings four. Rabbi Meir obligates the individual to bring a sin offering, Rabbi Shimon exempts, Rabbi Elazar and Sumchus view it as a case of doubt, but Rabbi Elazar obligates in a provisional guilt offering, while Sumchus does not. Rabbi Zeira and Rabbi Yossi bar Avin bring examples of other cases of doubt to explain the difference in approach between Rabbi Elazar and Sumchus – to what extent do we expect the individual to be aware that the rabbis corrected their mistake? Rava explains the disagreement in the Mishna between Ben Azai and Rabbi Akiva to be regarding a case where the court realized their mistake on the day that the individual in question was still in the city but preparing to leave. As in the previously mentioned debate, the question is to what extent the individual is expected to be aware of the court’s reversal of their decision while they are busy involved in their upcoming travel plans.  The Mishna taught that the case of a communal sin offering is only in a case where the court’s erroneous ruling was to uproot part of a mitzva, not a complete mitzva. A braita brings one derivation, Chizkiya has another, and Rav Ashi brings a third. Rav Yehuda says in the name of Shmuel that the ruling has to relate to something that the Saducees do not agree with, i.e. something rabbinic in origin and not able to be understood from the simple reading of the verses in the Torah. The reason for this is simple – if it is clear from the Torah and the court rules otherwise, and the people follow, this cannot be understood as unwitting, as it is closer to an intentional violation. Three difficulties are raised against Rav Yehuda from the examples brought in the Mishna, but each one is resolved. Rav Yosef asks: If the court rules there is no prohibition to plow on Shabbat, is that considered uprooting a complete mitzva or a partial one? The Gemara tries to answer the question by deriving it from cases in our Mishna, but is not able to. Rabbi Zeira asks if the court rules that there is no Shabbat observance in the Shmita year, is that considered uprooting a complete mitzva or a partial one? Ravina brings a source from a false prophet to answer that it is considered a partial mitzva, and they would be obligated to bring a communal sin offering.  There are several cases where there is an issue with judges – either disqualified judges, or the head judge was not there, where there is no communal sin offering, as the case is considered closer to intentional.    

Rav Yehuda said in the name of Shmuel that the exemption discussed in the Mishna—for an individual who follows an erroneous ruling of the court—is in accordance with Rabbi Yehuda’s opinion. However, the other rabbis disagree and require the individual to bring a sin offering. In contrast, Rav Nachman, also quoting Shmuel, asserts that the Mishna reflects Rabbi Meir’s view, with the rabbis again dissenting. This dispute between Rabbi Meir and the rabbis appears in a braita, though it is unclear whether the braita is actually addressing this specific issue. Rav Papa offers an alternative interpretation of the braita, followed by three additional suggestions. Rav Asi maintains that the majority required for a communal sin offering refers specifically to the majority of Jews living in Israel, as supported by a verse in Melachim I (8:65). A question arises: if the people sinned while constituting a majority, but by the time the offering is to be brought, they are no longer the majority (e.g., due to death), are they still obligated to bring the offering? The Gemara links this to a debate between Rabbi Shimon and the rabbis regarding a king who sinned before ascending the throne and only later realized his error once he had become king. The rabbis hold that he must bring an individual sin offering, since obligation is determined at the time of the sin. Rabbi Shimon, however, argues that both the sin and its realization must occur while the individual is in the same status—thus exempting the king entirely. The Gemara then explores whether this principle can be applied to a case where the people sinned as a minority and later became a majority. It concludes that the comparison is invalid, since Rabbi Shimon’s reasoning hinges on the sin and realization occurring during the same period of obligation, which does not apply in this scenario. A series of unresolved questions is posed regarding whether two distinct teaching errors could combine to obligate the community in a communal sin offering. None of these questions receives definitive answers. Rabbi Yonatan holds that a communal offering is only warranted if the court’s ruling was unanimous. However, after three challenges are raised against his position, the final one leads to its rejection. Ultimately, all judges—and even students present during deliberation—share responsibility for the verdict. As a result, rabbis would often invite others to participate in the judgment process, thereby distributing the responsibility more broadly. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? Rabbi Shimon does not obligate in a sacrifice, but Rabbi Elazar requires an asham talui, a provisional guilt offering. However, their debate only applies in cases where the person was in the city. If they were out of town, all agree that there is an exemption, as they had no way to know about the corrected ruling. A communal sin offering is relevant for erroneous rulings regarding details of a Torah law, but not if they rule to uproot a Torah law completely. Rav explains Rabbi Shimon’s position and the Gemara raises a difficulty to Rav from a braita, but resolves it.      

Rav Yehuda said in the name of Shmuel that the exemption discussed in the Mishna—for an individual who follows an erroneous ruling of the court—is in accordance with Rabbi Yehuda’s opinion. However, the other rabbis disagree and require the individual to bring a sin offering. In contrast, Rav Nachman, also quoting Shmuel, asserts that the Mishna reflects Rabbi Meir’s view, with the rabbis again dissenting. This dispute between Rabbi Meir and the rabbis appears in a braita, though it is unclear whether the braita is actually addressing this specific issue. Rav Papa offers an alternative interpretation of the braita, followed by three additional suggestions. Rav Asi maintains that the majority required for a communal sin offering refers specifically to the majority of Jews living in Israel, as supported by a verse in Melachim I (8:65). A question arises: if the people sinned while constituting a majority, but by the time the offering is to be brought, they are no longer the majority (e.g., due to death), are they still obligated to bring the offering? The Gemara links this to a debate between Rabbi Shimon and the rabbis regarding a king who sinned before ascending the throne and only later realized his error once he had become king. The rabbis hold that he must bring an individual sin offering, since obligation is determined at the time of the sin. Rabbi Shimon, however, argues that both the sin and its realization must occur while the individual is in the same status—thus exempting the king entirely. The Gemara then explores whether this principle can be applied to a case where the people sinned as a minority and later became a majority. It concludes that the comparison is invalid, since Rabbi Shimon’s reasoning hinges on the sin and realization occurring during the same period of obligation, which does not apply in this scenario. A series of unresolved questions is posed regarding whether two distinct teaching errors could combine to obligate the community in a communal sin offering. None of these questions receives definitive answers. Rabbi Yonatan holds that a communal offering is only warranted if the court’s ruling was unanimous. However, after three challenges are raised against his position, the final one leads to its rejection. Ultimately, all judges—and even students present during deliberation—share responsibility for the verdict. As a result, rabbis would often invite others to participate in the judgment process, thereby distributing the responsibility more broadly. If the Beit Din realized they made an erroneous ruling, but an individual is unaware and transgresses based on their original ruling, do they need to bring an individual sacrifice? Rabbi Shimon does not obligate in a sacrifice, but Rabbi Elazar requires an asham talui, a provisional guilt offering. However, their debate only applies in cases where the person was in the city. If they were out of town, all agree that there is an exemption, as they had no way to know about the corrected ruling. A communal sin offering is relevant for erroneous rulings regarding details of a Torah law, but not if they rule to uproot a Torah law completely. Rav explains Rabbi Shimon’s position and the Gemara raises a difficulty to Rav from a braita, but resolves it.      

This week's learning is sponsored by Helen Danczak. "My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah." Today's daf is sponsored by Audrey Levant in honor of Deborah Dickson. "Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!” The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual. If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering. If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi. The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous. The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case? How is a “teacher capable of issuing halakhic rulings" defined, and why was it necessary to include this category in addition to that of a judge? The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis' dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis' position.  

This week's learning is sponsored by Helen Danczak. "My dear Uncle Phil passed on August 27 with family at hand. He was the kind of uncle that the kids (of all ages) gravitated to. I am not alone in saying he was my favorite uncle. He is missed. May his neshama have an aliyah." Today's daf is sponsored by Audrey Levant in honor of Deborah Dickson. "Happy birthday to Hadran’s newest wonderful addition to the team. I’m excited to start another (school) year of learning with you, my friend!” The Mishna teaches that if the Beit Din teaches an erroneous ruling and an individual follows, the individual does not have to bring a sin offering. However, the Gemara will later explain that this is the opinion of Rabbi Yehuda, but the rabbis disagree and obligate the individual. If the Beit Din teaches an erroneous ruling and a judge or student who has reached a stage of one who can issue halakhic rulings realizes they have made a mistake but follows their ruling anyway, he is obligated to bring a sin offering. If the court issues an erroneous ruling and the majority of the community follow it, there is an obligation to bring a special sacrifice called ‘the bull offering of an unwitting communal sin (par he’elem davar shel tzibur). Shmuel and Rav Dimi disagree about the language that must be used by the court for it to be considered “an erroneous ruling of the court.” Three sources are brought to support Rav Dimi’s position. In a second version of the debate, they switch positions, and the sources are raised as difficulties against Rav Dimi. The Mishna described the actions of the individual who is exempt when sinning by following an erroneous ruling of the court using the words “shogeg al pihem, unwitting by their words.” In two different versions of Rava’s explanation of this term, it either refers to two different cases or to one. If it refers to two, it would include an exemption in an additional case – if the court ruled by mistake that a piece of forbidden fat was permitted, and the individual meant to eat a piece of permitted fat, but accidentally ate the piece that the court permitted. Even though Rava had an answer to that question (obligated or exempt, depending on the different versions of Rava’s explanation), Rami bar Hama asked the same question and did not know the answer. Again, in two different versions, Rava answers the question by explaining the term in the Mishna. However, Rami bar Hama rejects his answer as the term is ambiguous. The Mishna lists various ways in which the individual or a judge/student can potentially follow a ruling of the court. What is the significance of the order in each case? How is a “teacher capable of issuing halakhic rulings" defined, and why was it necessary to include this category in addition to that of a judge? The Gemara quotes two braitot, one explaining the source for Rabbi Yehuda’s position in the Mishna, exempting an individual who follows the court, and the other explaining the source for the rabbis' dissenting opinion obligating an individual who follows the court. The latter braita is complicated to understand, and the Gemara irons out its meaning and shows how it reflects the rabbis' position.  

The Rebbe congratulates the recipient on being chosen as Rosh Av Beit Din, expressing wishes for success in merging justice with compassion. He notes the deeper meanings in the title and prays the role brings joy. Due to Purim preparations, he encloses a kuntres and letter in place of a full response https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar_beis/951

The Rebbe acknowledges the Beit Din's letter and blesses their role in increasing peace among Jews, emphasizing that true blessing follows peace. He highlights the Beit Din's vital mission as outlined in Torah sources and urges each person, especially those connected to Aharon, to actively pursue peace among all types within the Jewish people. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5508

The Rebbe acknowledges receipt of the Beit Din's letter and blesses their efforts to bring peace, the true mission of a Beit Din. He encourages the continued publication of Torah works, noting that sincere will and dedication can overcome all obstacles, and Torah must not remain like idle talk. https://www.torahrecordings.com/rebbe/igroskodesh/015/010/5508

What is the “heart of the Beit Din”? And can synagogue furniture be used for a Bat Mitzvah?Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval discuss a halachic concept about changing the designated use of a donation — in the Gemara, a living animal dedicated as a sacrifice; in our times, donations for sacred use. They explore the ability (or inability) to repurpose such items, what happens when they're unused, and the principle known as “the heart of the Beit Din.”A Daf of Their Own – Thought-provoking Talmudic discussions in a friendly, accessible style with Rabbanit Shira Marili Mirvis and Rabbanit Hamutal Shoval#DafYomi #MasechetShevuot #ADafOfTheirOwnLearn more on Hadran.org.il

Once evidence is accepted in Beit Din it creates a new reality that cannot be undone except by Hazzama.Source Sheet

Finding contentment in a world rife with envy and jealousy is no small feat. Through the wisdom of Orchot Tzaddikim and the insights of King Solomon, we explore how these emotions arise from a deep-seated dissatisfaction with our own blessings. This episode takes you on a journey through these complex emotions, urging us to resist the temptation to covet what others possess and instead cultivate gratitude for what we have.We also unravel a cautionary tale of a man whose descent into deceit and jealousy led him before the Beit Din, the Jewish court. His story is a stark reminder of how unchecked envy can spiral into a myriad of transgressions, including violations of the Ten Commandments. By examining this narrative, we grapple with the destructive potential of jealousy and consider how it can endanger our spiritual and moral compass. Join me as we confront these ancient struggles head-on, equipping ourselves with the wisdom to overcome them and embrace a more fulfilling life._____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)Recorded from a live audience presentation in the TORCH Centre - Levin Family Studios (B) in Houston, Texas on February 3, 2025.Released as Podcast on March 19, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Contentment, #Envy, #Jealousy, #Covet, #Gratitude, #Spiritual ★ Support this podcast ★

Finding contentment in a world rife with envy and jealousy is no small feat. Through the wisdom of Orchot Tzaddikim and the insights of King Solomon, we explore how these emotions arise from a deep-seated dissatisfaction with our own blessings. This episode takes you on a journey through these complex emotions, urging us to resist the temptation to covet what others possess and instead cultivate gratitude for what we have.We also unravel a cautionary tale of a man whose descent into deceit and jealousy led him before the Beit Din, the Jewish court. His story is a stark reminder of how unchecked envy can spiral into a myriad of transgressions, including violations of the Ten Commandments. By examining this narrative, we grapple with the destructive potential of jealousy and consider how it can endanger our spiritual and moral compass. Join me as we confront these ancient struggles head-on, equipping ourselves with the wisdom to overcome them and embrace a more fulfilling life._____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)Recorded from a live audience presentation in the TORCH Centre - Levin Family Studios (B) in Houston, Texas on February 3, 2025.Released as Podcast on March 19, 2025_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe:NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.orgPlease visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Contentment, #Envy, #Jealousy, #Covet, #Gratitude, #Spiritual ★ Support this podcast ★

Book Franciska for your event: franciskakay@gmail.com   Navigating Jewish Divorce: In this episode of The Franciska Show, Franciska recaps a recent concert and discusses upcoming events. The main segment features Sarna, sharing insights on Jewish divorce and the Agunah crisis. Sarna details her upbringing in the Orthodox community, her work with the homeless in New Haven, and her academic journey at Yale. She explains the historical context of the Agunah crisis, the role of Batei Din, and her organization's innovative approaches to resolving Jewish divorces. They also discuss coercive control in abusive relationships and the importance of choosing the right Batei Din for divorce proceedings. Sarna emphasizes the need for community support for women in abusive marriages and outlines scenarios where her organization can intervene to prevent get extortion and facilitate fair divorces.   00:00 Introduction and Concert Recap  00:59 Guest Introduction: Sarna's Background 03:19 Discussing Jewish Divorce and Agona Crisis 06:36 Ideal Divorce Process and Challenges 10:09 Choosing the Right Bait Din 16:18 International Perspectives and Collaboration 18:40 Identifying and Addressing Get Extortion  22:39 Choosing the Right Beit Din 22:50 Halacha and Gender Dynamics in Divorce 23:59 Historical Context of the Agunah Crisis 26:56 Coercive Control in Marriages 30:56 Financial Implications of Divorce  32:52 Challenges in Leaving Abusive Relationships 35:45 Strategies for Securing a Get 38:03 Supporting Friends in Troubled Marriages 39:53 Community's Role Post-Get 41:08 Final Thoughts and Reflections   About Our Guest:   Rabbanit Leah Sarna is the Director of Public Education and Media for the International Beit Din and the Spiritual Leader of Kehillat Sha'arei Orah in Lower Merion, PA. An award-winning Jewish educator, she has taught Torah in Orthodox and Jewish communal settings around the world, and she particularly loves empowering women of all ages to feel ownership over the most complex areas of the Torah library. Her written works can be found in The Atlantic, The Washington Post, Lehrhaus and the Jewish Review of Books, and she is currently writing a book of Torah and Halacha relating to pregnancy, birth and the beginning of life. Leah has extensive advanced higher Jewish education and holds a BA in Philosophy & Psychology from Yale University.   lsarna@internationalbeitdin.org     Gett First: https://bethdin.org/the-proper-timing-of-a-get/#:~:text=The%20Beth%20Din%20of%20America,at%20the%20earliest%20possible%20point.   Equitable Division of Assets: https://bethdin.org/equitable-distribution-and-the-enforceability-of-choice-of-law-clauses-in-beit-din/  (they don't name who exactly they are writing this against)  and the attached on how equitable distribution of assets works in Israel.    IBD Links -  internationalbeitdin.org Get Help: https://www.internationalbeitdin.org/get-help/  IBD mailing list: https://lp.constantcontactpages.com/su/n12Pgpa  Instagram: https://www.instagram.com/internationalbeitdin/ Facebook: https://www.facebook.com/profile.php?id=100071877830319   www.JewishCoffeeHouse.com

The Most Costly Peace Agreement In Jewish History | WAR OF AMALEK (21) https://youtu.be/WUxpqFKXNHE While many are still struggling with the terms of the recent Peace agreement in Israel, the Torah is not surprised. Indeed, Rav Elchonon Wasserman teaches us about what peace is achieved with the leaders do not follow Daat Torah, and if in fact peace is even possible at least among the Jewish people. This shiur will surprise and even shock some of you, especially when we go on a little historical journey that is unfortunately not taught in schools, and therefore known mostly by scholars and the decedents of the victims. This important shiur is a must watch for anyone who wants Da'at Torah about Jewish Unity, Peace and those who say otherwise. It also includes an extraordinary story from behind the scenes of a recent Beit Din session. Learn, Share, Enjoy, and Be Holy. #Israel #Peace #peaceagreement #ceasefire #gaza #palestine #hamas #Jewish #Jews #Israeli #war #RabbiYaronReuven #rabbiwasserman #Amalek #daattorah

The Most Costly Peace Agreement In Jewish History | WAR OF AMALEK (21) https://youtu.be/WUxpqFKXNHE While many are still struggling with the terms of the recent Peace agreement in Israel, the Torah is not surprised. Indeed, Rav Elchonon Wasserman teaches us about what peace is achieved with the leaders do not follow Daat Torah, and if in fact peace is even possible at least among the Jewish people. This shiur will surprise and even shock some of you, especially when we go on a little historical journey that is unfortunately not taught in schools, and therefore known mostly by scholars and the decedents of the victims. This important shiur is a must watch for anyone who wants Da'at Torah about Jewish Unity, Peace and those who say otherwise. It also includes an extraordinary story from behind the scenes of a recent Beit Din session. Learn, Share, Enjoy, and Be Holy. #Israel #Peace #peaceagreement #ceasefire #gaza #palestine #hamas #Jewish #Jews #Israeli #war #RabbiYaronReuven #rabbiwasserman #Amalek #daattorah

Only 7% of communication of feelings and emotions is verbal. Does evidence in a Beit Din need to be only verbal, or can evidence ever be presented non-verbally? Source Sheet

One of our primary obligations in this world is to learn to fully trust in Hashem. It is an avodah that is so dear to Him. When the Jewish people followed Hashem into the desert after Yetziyat Mitzrayim , trusting that He would provide for all of their needs, it made them so beloved to Him. When Hashem wanted to redeem the Jews from slavery and they didn't have enough merits, He gave them two mitzvot with the same theme: showing trust in Him. They were to slaughter the Egyptian deity and trust that Hashem would protect them. And at the same time, they needed to get a brit milah , which would weaken them considerably, making them even more vulnerable to be attacked. Hashem wanted them to fully trust in Him, and that is how they became zocheh , to finally get out of Mitzrayim . The main area that Hashem wants us to trust Him in is in the way that He taught us to live. As we approach the holiday of Shavuot, Matan Torah , it is incumbent upon us to take this to heart, to trust that Torah and mitzvot are the absolute best thing for us. We are to feel so privileged to be the Am Hashem and to look to carry ourselves that way. There is no greater enjoyment in this world than living the life of Torah, but because from the outside it looks like a daunting task, not everybody is willing to jump in so fast. Once they experience the beauty of Torah, they feel bad they didn't get involved earlier on in their lives. Everybody has different moments that give them the boost they need to commit themselves to the lifestyle Hashem wants from us. The key is to capitalize on those opportunities. I read a story that was told by a teacher in a girls high school in Israel. She had a student, who we'll call Shira, who refused to dress according to the codes of modesty. Every time she was rebuked for it, she just tuned it out. She managed to graduate from that school and then went on to work. One day, a former teacher of hers met her in the street and was pleasantly surprised to see her fully dressed like a daughter of the queen that she's supposed to look like. She couldn't help but ask her what prompted her to make this big change in her life. Shira replied, “It all happened when I was walking in the street one day and an Arab terrorist shot and killed three people. I was standing to his right a meter and a half away, but he was shooting to the left and did not notice me. I ran to the nearest building, my heart beating wildly. I felt a deathly fear and couldn't calm down. My body was shaking. “It took me hours to finally breathe a sigh of relief and appreciate the great miracle that Hashem did for me. Everyone was talking about the terror attack and I heard someone saying that whoever is killed because he's Jewish, it's considered that he died al kiddush Hashem. And Shulchan Aruch says, whoever dies al kiddush Hashem is buried in his own clothing instead of the regular shrouds that people are normally buried in. “I started to think, if that terrorist had looked to his right, there would have been four victims that day instead of three and I would have been put in the grave in the clothing that I was wearing. I would have had to appear before the Beit Din shel Mala and give an accounting in those clothing. What an embarrassment, I thought. Those clothes would have been with me forever. What kind of chutzpah would it have been to stand before the Creator of the world in clothing that did not conform to His halachot of tzniut ? I would have been eternally embarrassed with nowhere to hide. From that day on, I decided I'm going to dress in a way that I would be proud to stand in front of Hashem in.” After she began dressing modestly, she truly appreciated the beauty of it and felt bad that she hadn't started earlier. Every mitzvah is beautiful and enjoyable. If we trust Hashem, we'll happily do every mitzvah the best way possible.

A Tale of Two Adars, by Rav Yitzchak Etshalom Why do we delay celebrating Purim until Adar Sheini?  The Mishna in Megila addresses the circumstance where after fully celebrating Purim, the Beit-Din decided to add another month to the year; although the Tosefta records a dissenting opinion, the Mishna rules (and such is the Halakha) that the Megila must be re-read in the "added" Adar - as well as the special Parashot that are read in Adar (Shekalim, Zakhor etc.). To wit, (virtually) all of the Mitzvot unique to Adar may only be fulfilled in Adar Sheini. We explore the Bavli and Yerushalmi's discussion of the various opinions and the rationale provided for ruling in accord with רשב"ג - that the Megila must be read in the Adar that is proximate to Nisan. We discover a curious explanation in the Yerushalmi, along with an innovative understanding of the impact of "מסמך גאולה לגאולה" - keeping the celebration of the redemption from Haman as close as possible the celebration of the Exodus. Source sheet >>

THREE THOUSAND SIYUMIM EVENT: The Unforgettable Night of Torah ENGLISH VERSION https://youtu.be/3I1zrpN8B8Y As War in Israel began, the need to get closer to HaShem and His Torah was higher than ever. This Torah Event was held at perfect timing, and included a ceremony and special prayer for our Soldiers and fellow Jews around the world that need more protection in these tough times. Witness Torah History in the Making - 3000 Siyumim Celebration by Be'Ezrat HaShem Inc. for the Honor of Torah at ICC Jerusalem A magnificent event in honor of the Torah that included thousands of Siyumim of the Gemara, Shas Mishnayot, Shulchan Aruch and more, and was celebrated at the ICC Jerusalem hall, with the participation of Gdolei Hador and the distinguished Shas completers. The event also announced the opening of Beit Din Tzedek (Rabbinical Court) and the appointing of Rabbi Efraim Kachlon Shlit"a as the head of the Beit Din. Be'Ezrat HaShem Inc. distributed respectable rewards to all the young and older scholars, and with God's help continues to support those who toil in the Torah. The 1 Million Campaign was also launched, due to the difficult situation for Am Yisrael, which includes the study of one million Dapim of Gemara for men, completion of one million books of Tehilim (Psalms) for women, and the study of one million Mishnayot for boys under Bar Mitzva. For details and registration contact 03-3137868 or email rachel@beezrathashem.org

Today is Asarah B'Tevet , a public fast day, the same day that Nebuchadnezzar's army sieged Yerushalayim , which ultimately led to the destruction of the first Bet HaMikdash . The Abudarham writes that this fast is unique compared with other fasts mentioned by the Nevi'im . The reason is because if they would fall out on Shabbat, they would be pushed off. But if Asarah B'Tevet would fall out on Shabbat, we would fast even on Shabbat, like Yom Kippur. This is because the Navi says, regarding Asarah B'Tevet , we must fast בעצם היום הזה - on that very day. We need to understand why this is so. After all, Asarah B'Tevet was just the beginning of the siege. It took another two and a half years for them to destroy the Bet HaMikdash . If Tisha B'Av , which commemorates the actual Churban , doesn't override Shabbat, why would Asarah B'Tevet be stricter? It's true that, in practice, Asarah B'Tevet will never fall out on Shabbat, but it does fall out on Friday. And hence, we are fasting today, going into Shabbat, rather than pushing off the fast. The Chatam Sofer explained, it is on Asarah B'Tevet that the Heavenly Court decides the fate of the Bet HaMikdash each and every year. On the year in which it was destroyed, it was on Asarah B'Tevet that the final verdict was given. And every year, the Heavenly Court reassembles on this day and reassesses if the Bet HaMikdash should remain destroyed. We know, in general, we're not allowed to fast on Shabbat because we have a mitzvah of oneg Shabbat, taking delight in the day. However, if someone is disturbed by a dream that he had on Lel Shabbat, and he wants to fast on Shabbat because of it, he's allowed to. Since the fast has the power to overturn something negative, and it will relieve the person's distress, the fast is considered oneg Shabbat for him more than eating. It is with this in mind that we can explain why the fast of Asarah B'Tevet would apply even on Shabbat. Since the Heavenly Court is convening on this specific day and through a fast, we have the power to annul the potential unfortunate judgment of keeping the Bet HaMikdash in ruins, we would fast in the hope of reversing it and getting a judgment to rebuild the Bet HaMikdash . This would be our greatest oneg . This means there is so much riding on this day of Asarah B'Tevet . And at this time especially, we are yearning for the Mashiach , and we should take advantage of the day with extra tefila and teshuva . Every single person's avoda counts. The Mesilat Yesharim writes in perek 19 that a person should never say, “Who am I to pray for the Geula and the rebuilding of the Bet HaMikdash ?” Because every single person has their own share in avodat Hashem. And what one person could accomplish, nobody else in the world could do. It is only a compilation of every single person's avoda and tefila that is going to merit the rebuilding of the Bet HaMikdash . The Mesilat Yesharim writes further that the requesting of the Geula serves a purpose in its own right. Hashem wants us to want Him to reveal His glory and show the world who He is. The fact that we're interested in Hashem's kavod is a great avoda and something we should strive to want. Today is the perfect day to request it. The Beit Din in Shamayim is in session right now and every person's tefila will help. May we be zocheh to the fulfillment of the pasuk, כה אמר יהוה צבאות צום הרביעי וצום החמישי וצום השביעי וצום העשירי יהיה לבית יהודה לששון ולשמחה ולמועדים טובים . Shabbat Shalom.

Near Death Experience. Jewish Woman Meets Jesus. “I Prayed that God Would Kill Me”. Heidi Barr We invite you to join us for Conversations with Jewish Believers In Jesus hosted by Jeff Morgan. In this episode, Jeff talks with Heidi Barr about her near death experience and how it led her to discover Jesus as Messiah. Heidi Barr grew up in an Orthodox Jewish community in a small town in the Midwest. She was the first bat-mitzvah in her Orthodox synagogue after the rabbi received special permission from a Beit Din in NYC. At the age of sixteen, she died in a horseback riding accident and unexpectedly encountered Jesus. A year after her NDE, Heidi moved to Israel where she lived for a year in the Jezreel Valley. She returned to the States and graduated from university with a major in Creative Writing and a minor in Jewish Studies. She went on to get a degree in Nursing. Heidi worked as a nurse for thirty years, first in Coronary Care and Intensive Care, and then as a hospice nurse. Heidi and her husband have three children and two grandchildren. Watch this interview at-  https://youtu.be/bhxWcatqm3A?si=CiVAXSDHw-RK7IYz Jews for Jesus 63.2K subscribers 547,204 views Jun 1, 2023 Subscribe and follow for more content: Website: https://jewsforjesus.org Facebook:   / jewsforjesus   Instagram:   / jewsforjesus   Twitter:   / jewsforjesus   Audio Podcast: https://open.spotify.com/show/2eeFQzz...   HELP ACU SPREAD THE WORD!  Please go to Apple Podcasts and give ACU a 5 star rating. Apple canceled us and now we are clawing our way back to the top. Don't let the Leftist win. Do it now! Thanks. Also Rate us on any platform you follow us on. It helps a lot. Forward this show to friends. Ways to subscribe to the American Conservative University Podcast Click here to subscribe via Apple Podcasts Click here to subscribe via RSS You can also subscribe via Stitcher FM Player Podcast Addict Tune-in Podcasts Pandora Look us up on Amazon Prime …And Many Other Podcast Aggregators and sites ACU on Twitter- https://twitter.com/AmerConU . Warning- Explicit and Violent video content.   Please help ACU by submitting your Show ideas. Email us at americanconservativeuniversity@americanconservativeuniversity.com   Endorsed Charities -------------------------------------------------------- Pre-Born! Saving babies and Souls. https://preborn.org/ OUR MISSION To glorify Jesus Christ by leading and equipping pregnancy clinics to save more babies and souls. WHAT WE DO Pre-Born! partners with life-affirming pregnancy clinics all across the nation. We are designed to strategically impact the abortion industry through the following initiatives:… -------------------------------------------------------- Help CSI Stamp Out Slavery In Sudan Join us in our effort to free over 350 slaves. Listeners to the Eric Metaxas Show will remember our annual effort to free Christians who have been enslaved for simply acknowledging Jesus Christ as their Savior. As we celebrate the birth of Christ this Christmas, join us in giving new life to brothers and sisters in Sudan who have enslaved as a result of their faith. https://csi-usa.org/metaxas   https://csi-usa.org/slavery/   Typical Aid for the Enslaved A ration of sorghum, a local nutrient-rich staple food A dairy goat A “Sack of Hope,” a survival kit containing essential items such as tarp for shelter, a cooking pan, a water canister, a mosquito net, a blanket, a handheld sickle, and fishing hooks. Release celebrations include prayer and gathering for a meal, and medical care for those in need. The CSI team provides comfort, encouragement, and a shoulder to lean on while they tell their stories and begin their new lives. Thank you for your compassion  Giving the Gift of Freedom and Hope to the Enslaved South Sudanese -------------------------------------------------------- Food For the Poor https://foodforthepoor.org/ Help us serve the poorest of the poor Food For The Poor began in 1982 in Jamaica. Today, our interdenominational Christian ministry serves the poor in primarily 17 countries throughout the Caribbean and Latin America. Thanks to our faithful donors, we are able to provide food, housing, healthcare, education, fresh water, emergency relief, micro-enterprise solutions and much more. We are proud to have fed millions of people and provided more than 15.7 billion dollars in aid. Our faith inspires us to be an organization built on compassion, and motivated by love. Our mission is to bring relief to the poorest of the poor in the countries where we serve. We strive to reflect God's unconditional love. It's a sacrificial love that embraces all people regardless of race or religion. We believe that we can show His love by serving the “least of these” on this earth as Christ challenged us to do in Matthew 25. We pray that by God's grace, and with your support, we can continue to bring relief to the suffering and hope to the hopeless.   Report on Food For the Poor by Charity Navigator https://www.charitynavigator.org/ein/592174510   -------------------------------------------------------- Disclaimer from ACU. We try to bring to our students and alumni the World's best Conservative thinkers. All views expressed belong solely to the author and not necessarily to ACU. In all issues and relations, we hope to follow the admonitions of Jesus Christ. 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Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 09 by Shapell's Rabbeim

Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 08 by Shapell's Rabbeim

Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 07 by Shapell's Rabbeim

Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 06 by Shapell's Rabbeim

Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 05 by Shapell's Rabbeim

Rabbeinu Yonah talks about sins similar in nature to those that warrant a punishment of Mitat Beit Din.

Rabbeinu Yonah introduces the eighth category of severity.

Gemara Chabura - Rabbi Karlinsky - Beit Din Vs Secular Courts 04 by Shapell's Rabbeim

Nancy grew up in Savannah, Georgia, and like most people, was active in the church. But after having kids, she moved into the Jewish neighborhood of Savannah, wanting what she saw there for her family. That started her down a path of questioning and curiosity that ultimately led her to convert. We talk about her journey, what she studied to become a certified Jew, and how her before-and-after lives compare. This episode kicks off an informal mini-series exploring conversion to Judaism. We'll hear a few personal stories, and a rabbinical perspective. This could be an endless series, because of course, every experience is unique. As many converts as there are in the world, that's how many reasons and paths there are to conversion.  Synagogue: the Jewish house of worship and learning. Also called a "shul" or temple.JEA: The Jewish Educational Alliance, is Savannah's version of a JCC (Jewish Community Center). JCCs originated in Baltimore in 1854 and are community and event centers, often with gyms and child care, open to membership from anyone. Proselytize: to recruit or attempt to convert someone to a faith. Hanukkah: The Festival of Lights, recognizable to many by the 9-branched menorah, takes place anywhere from October to December, on the 25 of the Jewish month of Kislev (Judaism uses a lunar calendar). Not actually a religious holiday, it commemorates the victory of the Maccabee (meaning: hammer) tribe over the Seleucid king Antiochus IV Epiphanes.Zaydie: Yiddish for grandpa, also spelled “zaydeh” or “zaydee.”Rosh Hashanah and Yom Kippur: known as the High Holy Days, they are separated by ten days, collectively known as The Days of Awe. Rosh Hashanah means “head of the year,” but is not the calendar new year; it's the anniversary of Creation. Tradition says that on Rosh Hashanah the Book of Life is opened, and on Yom Kippur (the Day of Atonement) it is sealed. During the Days of Awe, you're meant to apologize for, own up to, and forgive hurtful behavior from the previous year to be sealed in the Book of Life for a good year to come.   Mickve: a ritual bath, required in conversion, but also used in many rituals to signify cleansing, purification and a new start. Also spelled "mikveh," it is generally considered to be the origin of baptism.Beit Din: meaning “house of judgment,” it is a rabbinic court, and in some historical periods and communities, was also the civil court. In conversion, it's a panel representing the community the convert wishes to join. A note about Savannah's Jewish community: In 1733, a small group of mostly Portuguese Jews arrived in the 5-month-old colony of Georgia. In 1790, Georgia, now a state, granted a charter forming Congregation Mickve Israel, the third in the entire U.S. Historical records mentioning the congregation include an exchange with President George Washington after his election. The congregation still gathers in the neo-Gothic sanctuary off Monterey Square, consecrated on April 11, 1878. Congregation Shearith Israel in New York was founded in 1654, and the first Jews inSupport the showLike the show? Support it! Or don't, that's cool too. Just glad you're here! https://www.buzzsprout.com/2196108/supporters/new

This series is sponsored by Unpacking Israeli History.This episode is sponsored by Daf Yomi with Shaul C. Greenwald, a fast-moving energetic daf shiur, delivered with clarity and intensity. In this episode of the 18Forty Podcast, we talk to a series of guests who have made aliyah about the practical factors involved with building a life in Israel.Serena Benovitz, Chana Berkowitz, Yehoshua Fass, Edo Lavi, and Ahron Levi shed light on the nuances and complexities involved in moving to Israel, though for many of us, the mere thought of uprooting our lives and going to an unfamiliar place is intimidating enough. In this episode we discuss: What inspires people to leave their homes and begin anew in Israel?What are the difficulties that come with making aliyah?What does the process of moving to Israel generally involve?Tune in to hear a conversation about what is unique about deciding to lead a Jewish life in the Jewish state.Serena Benovitz Interview: 11:58Chana Berkowitz Interview 37:17Yehoshua Fass Interview: 43:27Edo Lavi Interview: 1:40:10Ahron Levi Interview: 2:08:18Aliyah—the "pilgrimage" of moving to Israel that literally translates to "ascent"—is a multi-layered subject. We are joined by Rabbi Yehoshua Fass of Nefesh B'Nefesh to break it down.Rabbi Yehoshua Fass is Co-Founder of Nefesh B'Nefesh and has served as the organization's Executive Director since 2002. After receiving his rabbinic ordination and degrees in biology and education from Yeshiva University, Rabbi Fass assumed the position of Associate Rabbi of the Boca Raton Synagogue of Florida and served as a member of the Beit Din of the Orthodox Rabbinical Council.This episode is sponsored by Daf Yomi with Shaul C. Greenwald, a fast-moving energetic daf shiur, delivered with clarity and intensity. The shiur moves swiftly through the daf, while still managing to explain well the difficult portions of the sugya. The shiur is available daily on all podcast platforms, All Daf, and on Torah Anytime.References:The Koren Mahzor for Yom Haatzma'ut and Yom Yerushalayim by Jonathan SacksGenesis 12Nefesh B'NefeshTzidkas HaTzadikFreakonomics by Steven D. Levitt and Stephen J. Dubnerהארץ אשר אראך by Rabbi Shnayor Burton

When we get divorced, it is overwhelming as hell. Imagine if you had to go through all of that AND get divorced in religious court as well. Imagine if your civil divorce didn't really matter if your religious divorce wasn't valid. That is a reality for a lot of women in the Orthodox Jewish Community when their husbands refuse to grant them a get, the religious document needed for divorce according to Jewish Religious Law. Enter Rabbi Mendel Epstein, aka “The Prodfather.” Leader of the New York Divorce Coercion Gang – a group of rabbis and other Jewish men that kidnapped, assaulted and tortured men that refused to give their wives a get using cattle prods, acid, and other scary objects that nobody, including angry Rabbis, should be wielding. If you liked what you heard today, give the podcast a like, review, and subscribe. Follow F**k That on Facebook, TikTok and Twitter @fthatpodInstagram @fthat_pod Netflix documentary mentioned in the episode: One of UsThank you to this week's sources: Aranoff,S., Haut, R. (2015). The wed-locked agunot: Orthodox jewish women chained to dead marriages. McFarland. Department of Justice U.S. Attorney's Office District of New Jersey Two Orthodox Jewish Rabbis Sentenced To Prison For Conspiring To Kidnap Jewish Husbands, Force Them To Consent To Religious Divorceswww.justice.gov/usao-nj/pr/two-orthodox-jewish-rabbis-sentenced-prison-conspiring-kidnap-jewish-husbands-force-them Jewish Divorce Basics: What Is a ‘Get'? https://www.chabad.org/library/article_cdo/aid/557906/jewish/Divorce-Basics.htm Kariyeva, M. (2018). Chained against her will: What a get means for women under jewish law. Touro Law Review. 34(3). Outline of the Beth Din Divorce Proceedings https://www.chabad.org/library/article_cdo/aid/557976/jewish/The-Divorce-Proceedings.htmRadzyner, A. (2018). Jewish law, state, and social reality: prenuptial agreement for the prevention of divorce refusal in israel and the united states. Journal of Law and Religion, 33(1), 61-88. Raise Your Hand if You're a Kohen https://www.chabad.org/library/article_cdo/aid/762109/jewish/Raise-Your-Hand-If-Youre-A-Kohen.htm Shaer, M. (2014). The orthodox hit squad. GQ. United States District Court District of New JerseyCriminal ComplaintUnited States of America v.Mendel Epstein,Martin Wolmark,Ariel Potash andFNU LNU aka “Yaakov” United States District Court District of New JerseyUnited States of America v.Mendel Epstein,Jay Goldstein,David Aryeh Epstein andBinyamin StimlerDecided Dec 11, 2015 What Is a Beit Din?https://www.chabad.org/library/article_cdo/aid/3582308/jewish/What-Is-a-Beit-Din.htm Who Are the Israelites?https://www.chabad.org/library/article_cdo/aid/4300915/jewish/Who-Are-the-Israelites.htm Who Were the Levites?https://www.chabad.org/library/article_cdo/aid/4254752/jewish/Who-Were-the-Levites.htm

Protests, prenups, and, still, so many women are chained in marriage. Now, a new Chochmat Nashim project encourages transparency and best practices in the religious courts. Shoshanna and Anne explain the project and why it is both innovative and a safeguard for the Jewish community. Our next step to end get-abuse! Visit Rate My Beit Din at https://www.ratemybeitdin.com/. Music: "Misery" by The Whips

What is a "Beit Din chatzuf"? When the court isn't quite proper, but its acts are upheld. Also, a new mishnah who speaks about herself as having been married and is now divorced - we know that she is believed. And what of this principle of the same mouth permitting and prohibiting, where's its source? Plus, backing up one's statement with a rationale. Also, keeping the hordes away with a false claim of marriage. || Talmudic Principles: chatikha de-isura; amatla.

Today’s daf is sponsored by Devorah Radomsky in honor of her daughter, Elisheva Yehudit on the occasion of her Bat Mitzvah. Today’s daf is sponsored by Yechiel Berkowicz. “In loving memory of my mother Sara F. Berkowicz. She was a holocaust survivor, a fighter, and a strong believer in Jewish education.” Article by Rabbi David Brofsky - The Role of Beit Din and the Immersion of Female Converts Tshuva by Rabbi Jeffrey Fox Article by Michal Tikochinsky (in Hebrew) If someone says they are a convert, do we believe them? What type of proof is necessary and on what does it depend? Is there a difference between conversions in Israel and abroad? One needs to convert in front of a court - one cannot convert on one’s own. A case was brought where someone was assumed to be a Jew and then they said they converted on their own. Rabbi Yehuda ruled that they should accept his testimony about himself that he was no longer considered Jewish, but not to mess up his children. The Gemara questions Rabbi Yehuda’s ruling based on another ruling of his regarding a father’s testimony being accepted to mess up his child. Rav Nachman and Rava each bring different answers to resolve this contradiction. What is the procedure when someone comes forward saying that they wish to convert? First, we try to discourage them – why? But if they persist we accept them – this is derived from Naomi’s acceptance of Ruth. How many are needed to be present during the immersion in the mikveh? A Canaanite slave who is freed needs to immerse in a mikveh – but does he need to accept mitzvot when immersing?

Pictures Why were beacons only lit on 29 days months and not 30 day months? Why not the reverse? How many times of cedar trees are there? Some say four and some say ten. One of them is coral wood and a statement of Rav is brought to explain the complicated manner in which they would be able to get it out of the water. It was considered very valuable. All the trees the gentiles uprooted in Jerusalem will be returned by God - this is derived from the verse mentioned in which the different types of cedar were listed. Rabbi Yochanan makes a number of statements about the importance of Torah scholars teaching and not only learning. And another statement about the gentiles being punished for killing Torah scholars such as Rabbi Akiva. The places mentioned in the Mishna where they lit the beacons are identified. An alternative list is brought - how does that connect with the one in the Mishna? Two possibilities are brought to explain. The distance between the mountains is explained to be shorter than it was in the time of the Amoraim. How can that be? In order to incentivize people to come to testify about the new moon, a festive meal was made in the courtyard in Beit Yazek, which is where the Beit Din would question the witnesses. If they came on Shabbat, they would not be allowed to go home, and not even leave the courtyard. as they had left their techum. However, since this deterred witnesses from coming, Rabban Gamliel permitted them to walk 2,000 cubits in each direction. This was instituted as well for other groups of people who need to be incentivized, such as, a midwife, firefighter, and others. What was the etymology of the name Beit Yazek - did it have a positive connotation or a negative one? What questions were asked of the witnesses to ensure they were telling the truth? Once they had good witnesses, they would still somewhat question the others so as to make them feel that they didn't waste their time coming to testify.