Podcasts about binyamin

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In this short shiur, delivered Purim night in the Five Towns, Rav Burg explains why Yosef favored Binyamin and the connection to Purim.

Shapell's Purim Yom Iyun 5786 - Rabbi Binyamin Wolff - Hallel on Purim by Shapell's Rabbeim

The pasuk says in this week's parashah Mishpatim, regarding one who injures another, וְרַפֹּא יְרַפֵּא — verapoh yerapeh. Chazal learn from those words that a doctor was given permission to heal. The Gemara explains that one might have thought that since illness comes from Hashem, perhaps people do not have the right to intervene. The Torah therefore explicitly grants permission. The Torah uses a double expression — verapoh yerapeh. One explanation is that although the visible healer may be the doctor, we know that the true healer is HaKadosh Baruch Hu. Hashem commands us to go to doctors because He wants the world to function through teva, through natural means. Therefore, we must take medications, we must follow treatment instructions, and we must do our hishtadlut. At the same time, we must know the entire time that healing will only come if Hashem decrees that it should. There have been times when the greatest specialists gave a grim prognosis and suddenly everything turned around and the patient recovered. There have been times when treatment options appeared limited, yet the body responded far beyond expectations. There have been times when two people received the exact same diagnosis, went to the same doctor, followed the same treatments, and yet their outcomes were completely different. Why? Because Hashem decided that this one would be healed and that one would not. Believing that Hashem is the One who brings the healing is a tremendous zechut which can hasten the process. It is not easy to maintain that clarity when we are sitting in doctors' offices, filling prescriptions, and pursuing every possible avenue to get better. And that is precisely why the zechut of seeing through all of it is so great. We have seen so many times when we thought healing would come through one channel, and in the end it came from somewhere completely different. That is a reminder that it is not the avenue that brings the healing — it is only Hashem. Rabbi Rosen from A-Time shared a story that began in 2017. Their organization had developed an innovative medical machine for couples struggling with infertility who had already exhausted every option. When the rabbi shared the news of the discovery, many childless couples felt renewed hope, especially a man named Binyamin and his wife, who had already been waiting for ten long years. After so many disappointments, this finally seemed promising. As they waited for final approval to use the machine, obstacles began to mount. There were restrictions, safety concerns, and endless regulatory requirements. Before anything could proceed, laboratory testing had to verify that the laser and special dye were safe. Then the hospital stalled. Months turned into years. With every delay, the window of opportunity for Binyamin and his wife was narrowing. In the end, they were forced to confront the painful reality that this path was no longer viable. A-Time then attempted to pursue a similar approach in Israel, where regulations were somewhat more flexible and innovation could move faster. They acquired another machine and began testing there. Hope was renewed. Then COVID struck, and everything came to a halt. When the world gradually reopened, they resumed where they had left off. They sent samples to one of the most advanced genetic teams in the world. The results that came back were devastating. The project would not succeed. Binyamin and his wife felt their hope drain away once more. It seemed that nothing else could be done, that the road had ended. Yet with Hashem running the world, there is always hope. Out of nowhere, a group of infertility specialists discovered a new technique utilizing modern technology. The Borei Refu'ot revealed yet another pathway for healing. Baruch Hashem, after nineteen long years of waiting, just a few months ago, Binyamin and his wife were blessed with their own baby. Hashem is the only Healer. We must place our bitachon in Him. With Hashem's help, He will open our eyes to see the cures He has already created for every illness in the world. Shabbat Shalom.

In this episode, we sit down with Rabbi Dr. Yosie Levine to explore the life, world, and enduring significance of Hakham Tsevi Ashkenazi, the towering early modern rabbinic figure at the center of his book Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate. We begin at the very beginning: what draws a historian to write a full-scale study of Hakham Tsevi, and why his career offers such a powerful window into early modern rabbinic life and the development of halakha. Moving beyond biography, Rabbi Dr. Levine explains how Teshuvot function not only as halakhic documents but as rich historical sources that illuminate communal pressures, lived religion, and the texture of Jewish decision-making in a rapidly changing world. The conversation then turns to the political and cultural dynamics shaping Jewish communities of the period, and how these forces complicated the relationship between rabbis and their congregations. We examine Hakham Tsevi's nuanced engagement with Sefaradim and his defense of certain Sepharadi approaches to Jewish law and minhagim, challenging simplistic Ashkenazi–Sepharadi divides. Rabbi Dr. Levine also unpacks Hakham Tsevi's attitude toward Kabbala and how it manifests within his Teshuvot, revealing a careful, principled posture rather than a reactionary one. Finally, we delve into the dramatic Ḥayon Affair, tracing its significance not only as a personal crisis for Hakham Tsevi but as a defining moment in the broader battlegrounds of the early modern rabbinate.___*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and l'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira___• Bio: A scholar of early modern Jewish history, Rabbi Yosie Levine became the seventh rabbi of The Jewish Center in 2008, after serving there for four years as Rabbinic Intern, Assistant Rabbi, and Associate Rabbi under the mentorship of Rabbi Dr. Norman Lamm, z”l; Rabbi Dr. Jacob J. Schacter; and Rabbi Dr. Ari Berman. Prior to joining The Jewish Center, he served as educational director of the Lauder Foundation's Beit Midrash in Berlin. Rabbi Levine has played a leadership role on the issue of day school affordability, pioneering a communal model for sustaining excellent Jewish education, and he is co-chair of the Manhattan Eruv. He is active in numerous communal organizations, including AIPAC, NORPAC, and the UJA-Federation of New York, where he previously served as a board member, and his advocacy for Israel has helped make The Jewish Center a model for Israel activism within and beyond the Religious Zionist community. Rabbi Levine earned a BA in English and Comparative Literature from Columbia College, received rabbinic ordination from the Rabbi Isaac Elchanan Theological Seminary as a Wexner Graduate Fellow, and holds a PhD in Early Modern Jewish History from Yeshiva University's Bernard Revel Graduate School, where he serves as an adjunct professor and sits on the Dean's Council. His work has appeared in both scholarly and popular publications, and his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), is the recipient of the Association for Jewish Studies' Jordan Schnitzer First Book Award.___• Get his book here: https://www.amazon.com/Ashkenazi-Battlegrounds-Rabbinate-Littman-Civilization/dp/1835536417___• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, Jacob Winston, and Ariel Klainerman! Please SUBSCRIBE to this YouTube Channel and hit the BELL to can get alerted whenever new clips get posted, thank you for your support!

The Torah in Parashat Bo (12:40) states that Beneh Yisrael spent a total of 430 years in Egypt. Already Rashi notes the seeming contradiction between this verse and G-d's prophecy to Abraham Abinu that his descendants would endure a 400-year period of exile and oppression (Bereshit 15:13). Why did G-d predict a period of 400 years, if Beneh Yisrael were going to spend 430 years in exile? Rashi explains that the number depends on the starting point. The period from the birth of Yishak until the Exodus was 400 years, but Abraham received this prophecy thirty years prior to Yishak's birth, for a total of 430 years. The Shela Ha'kadosh (Rav Yeshaya Horowitz, d. 1630) offered a different answer, boldly asserting that G-d added thirty years to the period of exile. G-d informed Abraham that his descendants would live as foreigners for 400 years – but as a result of Mechirat Yosef, the sale of Yosef as a slave by his brothers, thirty years were added. The Shela explains that Yosef was brought out of the dungeon in Egypt and appointed the country's vizier at the age of thirty (Bereshit 41:46). In a sense, then, his first thirty years were stolen from him because of his brothers' cruelty. Therefore, it was decreed that Beneh Yisrael would endure an additional thirty years of oppression. The Shela's theory sheds light on the Gemara's comments in Masechet Sanhedrin (92) regarding the mistake made by the tribe of Efrayim. The Gemara says about the people of Efrayim, "Manu Le'ketz Ve'ta'u" – they miscalculated the end of the Egyptian exile. When they erroneously thought that the time for redemption had arrived, they left Egypt. But when they reached the Philistine region of Gat, they were attacked by the Philistines, and many were killed, while some managed to escape back to Egypt. The Gemara says that the remains of those people from Efrayim were the "dry bones" that were miraculously brought back to life in Yehezkel's famous prophecy. On the basis of the Shela's analysis, we can understand more clearly why the tribe of Efrayim made this mistake. If, indeed, an extra thirty years were added on account of the sin of Mechirat Yosef, then it stands to reason that the tribe of Efrayim – who descended from Yosef – assumed that they did not need to wait the additional thirty years. Since this period was a punishment for the crime committed against Yosef, they figured, it did not affect them, the descendants of Yosef. They therefore left Egypt thirty years early, at the end of the period of exile that was initially decreed. The question then becomes, why were the people of Efrayim wrong? Why were they killed for leaving Egypt early? The answer emerges from a passage in the Zohar regarding another consequence of Mechirat Yosef. Each year, on Tisha B'Ab, we recite a special Kinna (dirge) about the "Asara Harugeh Malchut" – the ten great Rabbis who were brutally murdered by the Romans. The Zohar teaches that these great Rabbis were Gilgulim (reincarnations) of the brothers, and they were killed to atone for the sin of Mechirat Yosef. Now in truth, only nine of the twelve brothers participated in Mechirat Yosef: Yosef, of course, was the victim; Binyamin, the youngest, was home and not involved; and Reuben was not present when the other brothers decided to sell Yosef, and in fact tried to rescue him. Why, then, were ten Rabbis killed to atone for the sin committed by only nine brothers? The answer is that Yosef himself bore a degree of guilt. While his brothers of course acted wrongly by selling him as a slave, he was partially responsible for their hostility. He reported to Yaakob about their alleged wrongdoing, and provoked them, arousing their hatred. Therefore, he, too, was accountable. This, then, was the tribe of Efrayim's mistake. The additional thirty years were decreed also for them, the descendants of Yosef, because he was partially responsible for what happened. Their decision to leave Egypt was thus a mistake, as they, too, were required to spend an additional thirty years in Egypt.

All by Binyamin

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

What offerings were made in the wilderness, after leaving Egypt? In Gilgal? What verses spurred Rabbi Shimon's opinion to say only some few sacrifices were made at Gilgal? The Pesach offering was made, of course. Note that the Children of Israel left Egypt without having been circumcised for years and years - until they then did circumcise themselves, with implications for their religious lives, including their offerings. Also, the 3 places the Divine Presence rested on the land of Israel: Shilo, Nov & Givon, and the Temple in Jerusalem. Plus, the fact that all of these places seem to have been in Binyamin's portion of the land of Israel. But what about Yehudah? And even Yosef? Also, the chronology of where the Mishkan was when, from the verses themselves.

The Gemara explains the basis of the disagreement in the braita between Rabbi Yehuda and the Rabbis, and how the second position of the Rabbis differs from the first position in the name of the rabbis in that same braita. Rabbi Shimon's source in the Torah for his view limiting the communal offerings brought in Gilgal is a verse in Yehoshua 5:10, which describes the Jews bringing the Paschal offering just a few days after crossing the Jordan River into the Land of Israel.  The reason the structure of Shilo was built with stone walls while its ceiling was only a curtain is derived from seemingly contradictory verses - some referring to Shilo as a "house" and others as a "tent." Four rabbis each cite a different verse to explain the law that during the period when the Tabernacle stood in Shilo, kodshim kalim and maaser sheni could be eaten anywhere within sight of Shilo. There is also a debate about whether the Tabernacle in Shilo was located in the territory of Yosef or Binyamin.  A braita discusses how many years the Tabernacle remained in each location and explains the calculations: thirty-nine years in the desert, fourteen in Gilgal, fifty-seven in Nov and Givon, and three hundred sixty-nine in Shilo.

Yaakov Lauber opened up the evening with two incredible songs and then EZZI took over with his unique sound and authentic lyrics. BINYAMIN joined in, playing for EZZI and adding two of his own songs.

Most people buy the fiction that markets are “natural,” inequality is inevitable, and government should step aside — but where did that idea come from? In this episode from 2019, Nick and Goldy talk with English journalist George Monbiot and American journalist and author Binyamin Appelbaum about how neoliberalism was deliberately built and sold — not stumbled into. They unpack how economists, funders, and institutions rewrote the rules to favor markets over people, shifted political norms, and made extreme inequality seem inevitable — and what that history means for reclaiming an economy that works for everyone. George Monbiot is an English journalist, author, and political/environmental activist. He writes a regular column for The Guardian and has published several books on politics, ecology, and society. He's known for critiquing corporate power, neoliberal economics, and environmental degradation.  Binyamin Appelbaum is an American journalist and author. He is a lead writer on business and economics for The New York Times editorial board. He previously covered the Federal Reserve and economic policy for the Times and has written widely on how markets and policy shape society. Social Media: georgemonbiot.bsky.social bcappelbaum.bsky.social @BCAppelbaum Further Reading:  The Economists' Hour: False Prophets, Free Markets, and the Fracture of Society Website: http://pitchforkeconomics.com Facebook: Pitchfork Economics Podcast Bluesky: @pitchforkeconomics.bsky.social Instagram: @pitchforkeconomics Threads: pitchforkeconomics TikTok: @pitchfork_econ YouTube: @pitchforkeconomics LinkedIn: Pitchfork Economics Twitter: @PitchforkEcon, @NickHanauer Substack: ⁠The Pitch⁠

If a man is betrayed by someone he trusted, the pain can be overwhelming. Imagine he is told about a great business opportunity, and with complete trust he invests most of his life savings. Later, he discovers that it was all a lie. He was cheated. The money is gone, with no way to recover it. Beyond the financial loss, the deeper pain sets in. How could such injustice take place? It seems as if the thieves live happily ever after, while the innocent, unassuming person is left to suffer for nothing. But we know this is never the full story. Hashem is always in charge. No one can take a single dollar from a person unless it was meant for him to lose it, and no one can keep a dollar unless it was meant for him to have it. Hashem is the perfect Judge. No one ever gets away with anything in this world. It may look like evil prospers, but that appearance itself is part of the test. Every single action a person does is accounted for. Nothing slips through the cracks. When Titus HaRasha stabbed the parochet at the time of the destruction of the Beit HaMikdash and blood appeared to flow from it, he believed he had overpowered Hashem. It looked like evil had triumphed. But in the end, Hashem sent the smallest creature—a gnat—to eat away at Titus's brain until he died. Justice was exact, measured, and unavoidable. The Mitzrim seemed to have their way with the Jewish people in Mitzrayim for generations. It appeared as if cruelty and oppression ruled unchecked. Yet when the time for retribution came, every Mitzri received exactly what he deserved. Even those who drowned in the Yam Suf did not all die the same way. Some sank like lead, some like stone, and some like straw. Each death was calibrated precisely according to what that person deserved. Hashem's justice is exact down to the smallest detail. Every single thing that happens to a person, every minute of the day, is calculated with perfect precision based on his deeds. It is almost never obvious that something is happening because of what a person did. We label events as "natural," but those who understand know there is nothing natural about life. Everything is Hashem. The Yerushalmi relates that one Leil Shabbat, Rabbi Chanina ben Dosa was eating his Shabbat seudah when suddenly his table collapsed. He did not ask if a screw was loose or if the wood had weakened. Instead, he asked his Rebbetzin what might have caused this spiritually. She then remembered that she had borrowed spices from a neighbor and forgot to take off ma'aser. Rabbi Chanina ben Dosa immediately did what was necessary according to halacha to rectify it, and the table fixed itself on the spot. He knew that even if there was a physical reason, that was never the true cause. The cause was always Hashem. When Yosef's brothers were treated harshly by the viceroy of Mitzrayim, they did not say, "Look at this antisemitism." They said, "We are guilty because of what we did to Yosef." They understood that a viceroy has no power of his own. It was Hashem giving them kaparah. And notice how exact that kaparah was. Shimon, who wanted Yosef killed, was the only brother taken to prison. Levi, who was next in suggesting harm, was the one who found his money in his sack and had to endure additional agony. Yehudah, who suggested selling Yosef, suffered the torment of thinking Binyamin would not return and that he would be held responsible. Every detail was measured. Hashem is exacting. It may take days, months, or even years, but everyone always gets exactly what he deserves. Sometimes events happen to correct something from a previous lifetime. We don't know the calculations, but we know they are perfect. Hashem arranges everything so we can fulfill our mission in this world and live eternally with true bliss. The Shomer Emunim teaches that when something happens that appears to be a kaparah, a person should tell Hashem that he accepts it fully and knows he deserves it. That avodah elevates a person tremendously and can spare him from additional yesurim. We never need to worry about what others do or whether they are getting away with anything. That is Hashem's department—and He is the most righteous and perfect Judge.

In this episode, we sit down with Rabbi Zach Millunchick to discuss tradition, authority, and the Rambam's vision for halakhic and intellectual life today. Rabbi Millunchick reflects on being a student of Rabbi Nahum Rabinovitch a'h, who was also a formative teacher of Rabbi Jonathan Sacks a'h, and explains how Rav Rabinovitch's approach continues to shape his worldview. From there, the conversation turns to his book Kakhol HaYam, which emerges from a deep commitment to the Rambam alongside a willingness to rethink assumptions about tradition, authority, and leadership. We explore his central claim that laws derived through the thirteen hermeneutical principles are fundamentally rabbinic, even when they appear indistinguishable from biblical law in the Talmud, and what this means for understanding halakhic authority. Rabbi Millunchick also explains the Rambam's sharp distinction between clarifying the Torah's meaning and creating new law through human reasoning, and why collapsing that distinction carries serious intellectual and religious consequences. The discussion then moves to the second half of Kakhol HaYam, where Rabbi Millunchick argues that the Rambam's theory of halakhic authority cannot be separated from his political philosophy, including his views on courts, governance, and human perfection. We consider whether this model of tradition—neither rigid nor relativistic—is viable in the absence of a Sanhedrin, or whether it reveals unresolved tensions in modern Jewish life. The episode concludes with a conversation about Jewish education in Israel, particularly within the Dati Leumi world. Rabbi Millunchick addresses the common blending of Rav Kook and the Rambam, explains what he believes needs to change in the yeshiva curriculum, and shares his vision for a new mekhina he is developing with Rabbi Yohai Makbili and what he hopes students will take with them. Special thanks to Rabbi Jonathan Livi for connecting us and making this conversation possible.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and b'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira.---• Bio: Rabbi Zach Millunchick is a student of Rabbi Nahum Rabinovitch, of blessed memory, and is currently working on the continuation of his monumental commentary on the Mishne Torah, the Yad Peshuta. He authored the book כחול הים - על העברת המסורת והנהגת העם במשנת הרמב״ם, which focuses on the Rambam's political theory, from both halakhic and philosophical perspectives.---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Parshas Vayigash: Carrying Light Forward Our Parsha reaches its emotional turning point as Yehuda steps forward, offering himself in place of Binyamin, and Yosef reveals his identity to his brothers. Years of pain and separation collapse into a moment of truth, reconciliation, and Divine clarity. Yosef shows that what once felt like loss was always part of G-d's plan to preserve life. Yet just as Ya'akov prepares to reunite with the son he mourned for twenty-two years, he pauses. Before descending to Egypt, the place that will become exile, he stops in Be'er Sheva to pray. Drawing from the Radak and the Lubavitcher Rebbe, this episode explores why Ya'akov understood that entering exile requires spiritual grounding, and how light must be carried deliberately when clarity fades.

The air is tight with silence, the court of Yosef unmoving, and then Yehuda steps forward. That one act—crossing an invisible line of protocol—opens a masterclass on courage, responsibility, and the kind of reasoning that can thaw a heart guarded by power. We trace the moment Binyamin's fate hangs by a thread and watch how Yehuda weaves threads into a rope: memory, duty, empathy, and personal guarantee, each linked to the next until justice can breathe.We walk you through the Midrash on “deep waters are counsel in the heart of man,” turning a vivid parable into a practical tool. Imagine a well of ice-cold water no hand can reach; now imagine building a rope, thread by thread, until the bucket touches what lies beneath. That's the framework here—rope-to-rope reasoning—steady, disciplined, and exact. We explore how this method shows up in Yehuda's speech and why it works: it respects truth, invites empathy, and keeps going until the right argument lands.The Malbim adds dimension by distinguishing knowledge you're taught from insight you derive. We connect that to real scenarios—improving prayer and focus, making a case in court, navigating a tough real estate market—showing how to ask better questions, follow causes upstream, and iterate without ego. The takeaway is as simple as it is demanding: don't quit before the well. If the first approach fails, add another rope. Adjust with humility, test with clarity, and keep your hands steady until the bucket rises with something cold, clear, and unmistakably true.If this resonated, subscribe, share the episode with someone who's one step from a breakthrough, and leave a review telling us the next “rope” you'll tie.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

This episode discusses why Binyamin and Yosef cried about the destruction of the Beis Hamikdash and Mishkan Shiloh when they met.

Have any questions, insights, or feedback? Send me a text!Synopsis: This is the audio version of the 6-page article I wrote and published on rabbischneeweiss.substack.com/ on 12/26/25 titled: Vayigash: Hulk Yehuda Threatens to Kill Yosef for Wanting Binyamin as a Sex Slave?! Despite my preference for peshat, this midrash is so wild and so against the peshat that I couldn't resist the urge to work on it. I may not have answered all the questions, but here are my findings.-----SPECIAL CHANUKAH DISCOUNT—EXTENDED THROUGH JANUARY 2026: I originally offered 50% off my paid Substack subscription for Chanukah ($5 per month, or $50 for a full year). Since I'm still finishing my Chanukah article, which will be behind the paywall, and since I'll be heading off the grid for a solo cabin retreat next week, I've decided to extend the discount through the end of 2025. If the free articles, recordings, and shiurim I've shared this year have added real value to your learning and your life, and you'd consider them worth at least the price of a latte, this is a simple way to say “thank you.” You're welcome to sign up, read, listen, or download whatever you'd like from behind the paywall, and then cancel so there's no ongoing charge. Your support is what allows this work to continue at its current depth and consistency, and for that I'm genuinely grateful. -----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.com/YU Torah: yutorah.org/teachers/Rabbi-Matt-SchneeweissPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissInstagram: instagram.com/rabbischneeweiss/"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Mishlei Podcast": mishlei.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comOld Blog: kolhaseridim.blogspot.com/WhatsApp Content Hub (where I post all my content and announce my public classes): https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/

Your Life Comes First--and That's Not Selfish, But Don't Allow Your Grief to Keep You StuckThe text-based class on Likkutei Sichos Vol. 10 Vayigash is a Sicha, an address, presented by the Lubavitcher on Shabbos Parshas Vayigash, 7 Teves, 5725, December 12, 1964. It was given by Rabbi YY Jacobson on Thursday, 5 Teves, 5786, December 25, 2025, at Bais Medrash Ohr Chaim in Monsey, NY. Why is the Bais Hamikdash compared to the neck of the world? Judaism is not about living in your head, but embodiment in your body, animal soul and the world; that is the symbol of the kneck. Why did Yosef cry for his brother Binyamin, and not for himself? Why did Yaakov not cry? Crying can be healing and purging, and it can also be counter-productive. View Source Sheets: https://portal.theyeshiva.net/api/source-sheets/9834

This episode discusses two Rashis on the pesukim describing when Yosef met Binyamin.

Yehuda's willingness to risk everything for Binyamin reveals that guaranteeing a Jewish child's future requires total responsibility and self-sacrifice. Yaakov sending Yehuda ahead to establish a yeshiva in Egypt teaches that Torah infrastructure must precede all else. Yosef's well-intentioned compromise shows that lowering Torah standards to make Judaism more palatable leads to unintended consequences. This class, taught by Rabbi Shais Taub, is based on Parshas Vayigash in Likkutei Sichos Vol. 1.

The Shmuze - Rabbi Schoonmaker - Yosef and Binyamin by Shapell's Rabbeim

This episode takes up the Rashis that discuss the idea that each of the Shevatim was born along with a twin sister — and Binyamin was born along with two twin sisters.

Linda Kreter speaks with guest Binyamin Rothstein, DO, a physician and elite communicator, especially in this confusing day and age of roles we play, and both masculine and feminine energy. When roles change as they have over the last 30 years, the cultural changes may exceed our ability to adapt seamlessly. Helping Us Thrive!

In this episode, we sit down with Rabbanit Yael Leibowitz to explore the bold ideas at the heart of her work on Ezra–Nehemiah. She explains why she frames the book through the striking theme of a 'Retrograde Revolution,' and how this lens reveals a story of renewal that moves forward specifically by returning to the foundations of Jewish identity. Rabbanit Leibowitz then walks us through her distinctive approach to studying Ezra–Nehemiah—not primarily as political history, but as a deeply literary and theological text—and how this perspective reflects her broader understanding of what Tanakh is and how it relates to history. We also address a surprising reality: despite being part of the biblical canon, Ezra–Nehemiah remains one of the least-studied books among regular Torah learners. Rabbanit Leibowitz explains why these chapters are essential for today's Jewish reader and what timeless lessons they offer for community, belonging, and spiritual restoration. Finally, we discuss her powerful chapter, “What Is a Jew,” which examines the complexities of Jewish identity as they emerge in the book of Ezra and how those ancient questions continue to resonate in the modern world.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Yael Lei­bowitz is an Israeli edu­ca­tor. She holds a Master's degree in Juda­ic Stud­ies from Colum­bia Uni­ver­si­ty, taught at the Upper School of Ramaz, and is a for­mer fac­ul­ty mem­ber of Yeshi­va University's Stern Col­lege for Women where she taught advanced Bible cours­es. She cur­rent­ly teach­es at Matan Women's Insti­tute for Torah Learn­ing and Midreshet Lin­den­baum Col­lege for Women.---• Get her book here: https://www.amazon.com/Ezra-Nehemiah-Retrograde-Revolution-Yael-Leibowitz/dp/1592647073---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Journey through Nach is a program at the Young Israel of Lawrence Cedarhurst, learning through Nach in depth one perek a week.

Pourquoi Binyamin a-t-il été appelé ainsi par son père ? Comment voulait le prénommer sa mère ? Pourquoi est-ce précisément lui qui est appelé "l'aimé d'Hachem" ? En quoi l'arc est-il le symbole de la prière ? Comment Penina motivait-elle 'Hanna à prier pour avoir un enfant ? Pourquoi 'Eli pensait-il que 'Hanna était ivre ? Pourquoi fait-on la 'Amida à voix basse ? Que signifie le mot Kislev ? Quel lien y a-t-il entre les reins et l'envie ? Réponse à travers des propos du Chem Michemouel, du Ibn 'Ezra et du Nétsiv de Volozhin.

In this episode of Judaism Demystified, Alan Niku—better known as The Dreamy Kalimi—shares what first pulled him into preserving and spotlighting Persian Jewish history through his Instagram and YouTube work. He gives a clear snapshot of what makes Iranian Jewry so distinct within the broader Jewish world. Alan highlights a core theme in his research: Persian Jewish heritage was never one-dimensional. It included rationalists, mystics, poets, philosophers, halakhists, and community leaders whose voices shaped their communities but were later forgotten or overlooked. He explains why that diversity faded from memory and what is lost when those voices disappear. The conversation then turns to two figures who capture this intellectual range—Rabbi Yehuda ben Elazar (the Riba) and Mollah Siman-Tov Melamed. Alan discusses why these hakhamim resonate with him and what their teachings reveal about the depth of Persian-Jewish thought. Before we wrap up, he gives us a look at the projects he's working on to revive, translate, and reintroduce these texts and ideas to a new generation. You don't want to miss this riveting discussion.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Alan Niku is a filmmaker, writer, and scholar of Mizrahi culture from San Luis Obispo, California, based in Los Angeles. A native speaker of Persian, he spends his time learning related Jewish languages, deciphering Judeo-Persian manuscripts, and interviewing community members about their stories. He is also a musician and an amateur chef, teaches history and Jewish heritage at various levels, and seeks to educate the world about the underrepresented cultures of the Middle East through his writing and films. He is widely known online as “The Dreamy Kalimi,” where he shares and celebrates the richness of Persian Jewish heritage on his highly entertaining and informative Instagram and YouTube channels.---• Check out his channel: https://www.youtube.com/ ⁨@Dreamy-Kalimi⁩ and his Instagram: https://www.instagram.com/the_dreamy_kalimi/---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

In this episode Rabbi Pill returns to explore the deep spiritual current that runs from Tishrei through Cheshvan into the month of Kislev, revealing why this time is far more than a prelude to Chanukah. Together, we unpack Kislev's core theme: the awakening of the Hidden Light—the Divine clarity concealed since Creation—made accessible again through trust, struggle, and the willingness to take spiritual risks. We examine the Samech, the stomach, sleep, and the tribe of Binyamin, showing how each expresses Kislev's surrounding light, its support during our fall, and its invitation to internalize what once existed only outside us. And as Chanukah approaches, we discuss how the light of the menorah blends physical and spiritual illumination, guiding us to elevate the material world rather than escape it. This is an episode about hope in darkness, purpose in challenge, and discovering that the light we seek is already shining around us—waiting to be drawn within.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Get the Companion Guide: The Power of the MonthsThis free resource outlines the spiritual focus of each Hebrew month — including its mazal (zodiac sign), tribe, Hebrew letter, body part, and unique avodah. It also includes suggested actions you can take to align yourself with the energy of the time. Click here to download and keep this month-by-month guide as a tool for your own growth and reflection.

Why the Beit Hamikdash was placed in the territory of both Binyamin and Yehuda

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

The southeast corner of the altar didn't have a base - but what does that mean? Was there no physical base or does it mean that the base there couldn't be used for the blood? Perhaps it's because of the divide in the property in the portions of Yehudah and Binyamin - where the sacrifice had to be done in Yehudah's portion. Also, the selection of David and Samuel of the place on the hill upon which the Temple would be built - as among the highest places around, "between the shoulders."

Rav and Levi disagree about whether there was truly no base on the south and east sides of the altar, or whether a base existed but the blood could not be poured there. Various sources are cited to challenge both opinions, and each difficulty is addressed and resolved. One of the sources provides a detailed description of how the altar was constructed. Rava, based on a drasha from a verse in Shmuel I 19:19, explains how David and Shmuel determined that the Temple would be built specifically in the territory of Binyamin and precisely at that location—not elsewhere. Although Ein Eitam was actually higher in elevation, two reasons are given for why that site was ultimately rejected.  

Public and individual sin offerings are categorized as kodshei kodashim. Public offerings include the goat offerings on Rosh Chodesh and the holidays. They are slaughtered and blood is accepted in the North of the Azara. The blood is sprinkled on the top of the altar. The kohen goes onto the sovev, a ledge of the altar, one cubit wide and five cubits off the ground that extends across the length of the altar. From there, he walks around the altar, placing the blood, using his finger, at the top of the altar near the horns. The remainder of the blood is then spilled at the base of the altar, and the meat can be prepared in all manners, and is eaten by male kohanim for that day and night, until midnight. Rabbi Elazar b'Rabbi Shimon holds that the blood was placed on the horns, while Rebbi holds that the blood just needs to be placed above the red line at the mid-height of the altar (chut hasikra). Within Rebbi's opinion, there is a debate between Rabbi Yochanan and Rabbi Elazar whether it needs to be placed on the edge of the corner or can it be up to a cubit away from the corner. Even though a braita clearly states "the edge of the corner," it is possible that is only ideally, but a cubit away would be sufficient as well. Rabbi Elazar b'Rabbi Shimon agrees with Rebbi regarding the blood of a bird burnt offering, which can be done anywhere above the red line, but distinguishes between that and the sin offering of an animal as the Torah specified kranot, horns. The Gemara brings a source for Rebbi's opinion from Yechezkel 43:15 and a source for the red line from Shmot 27:5. There is a debate regarding the placement of the remainder of the blood on the base of the altar – some say both were on the Western part of the base, some say both were on the Southern part and some say the inner ones were poured on the Western part, while the outer ones were placed on the Southern part. What is the basis for the different opinions? The burnt offering is slaughtered in the North and blood is collected in the North. The blood is placed on two corners, but covers all four sides. Rav and Shmuel, based on a tannaitic debate, disagree about whether the kohen throws the blood twice in each corner to get on both sides or in one throw reaching both sides. The blood was placed only from two corners, as one of the corners does not have a yesod, base, underneath and the blood of the burnt offering needs to be placed on the altar where there is a base underneath, as derived from verses earlier in the Gemara. Why was there no base on the East and South sides? Since that area was specifically part of Yehuda's territory, and the rest of the altar was in Binyamin's territory, they did not extend the base there, as Binyamin was promised that the altar would be in his territory.  

2 mishnayot! On sin-offerings - the procedure of how the slaughter, blood, altar, and eating the portions of the offering were all handled. This itemization includes the route the kohen would take on ascending the altar and walking around it (on the top) for the sake of putting the blood on the corners of the altar, with two views on how precisely those placements that needed to happen. Plus, a discussion of the red line that separates between the upper blood and the lower blood on the altar, and the source for it. Also - delineating kodshei kodshim and kodshei kalim, the gradations of holiness of the different sacrifices. Plus, how the division of the land according to tribes is manifest in the Temple - with part of it in Yehudah's portion and part of it in Binyamin's portion.

Public and individual sin offerings are categorized as kodshei kodashim. Public offerings include the goat offerings on Rosh Chodesh and the holidays. They are slaughtered and blood is accepted in the North of the Azara. The blood is sprinkled on the top of the altar. The kohen goes onto the sovev, a ledge of the altar, one cubit wide and five cubits off the ground that extends across the length of the altar. From there, he walks around the altar, placing the blood, using his finger, at the top of the altar near the horns. The remainder of the blood is then spilled at the base of the altar, and the meat can be prepared in all manners, and is eaten by male kohanim for that day and night, until midnight. Rabbi Elazar b'Rabbi Shimon holds that the blood was placed on the horns, while Rebbi holds that the blood just needs to be placed above the red line at the mid-height of the altar (chut hasikra). Within Rebbi's opinion, there is a debate between Rabbi Yochanan and Rabbi Elazar whether it needs to be placed on the edge of the corner or can it be up to a cubit away from the corner. Even though a braita clearly states "the edge of the corner," it is possible that is only ideally, but a cubit away would be sufficient as well. Rabbi Elazar b'Rabbi Shimon agrees with Rebbi regarding the blood of a bird burnt offering, which can be done anywhere above the red line, but distinguishes between that and the sin offering of an animal as the Torah specified kranot, horns. The Gemara brings a source for Rebbi's opinion from Yechezkel 43:15 and a source for the red line from Shmot 27:5. There is a debate regarding the placement of the remainder of the blood on the base of the altar – some say both were on the Western part of the base, some say both were on the Southern part and some say the inner ones were poured on the Western part, while the outer ones were placed on the Southern part. What is the basis for the different opinions? The burnt offering is slaughtered in the North and blood is collected in the North. The blood is placed on two corners, but covers all four sides. Rav and Shmuel, based on a tannaitic debate, disagree about whether the kohen throws the blood twice in each corner to get on both sides or in one throw reaching both sides. The blood was placed only from two corners, as one of the corners does not have a yesod, base, underneath and the blood of the burnt offering needs to be placed on the altar where there is a base underneath, as derived from verses earlier in the Gemara. Why was there no base on the East and South sides? Since that area was specifically part of Yehuda's territory, and the rest of the altar was in Binyamin's territory, they did not extend the base there, as Binyamin was promised that the altar would be in his territory.  

One of our most frequently requested guests, Rabbi Chaim Eisen, returns for a wide-ranging conversation on the broader tradition of Ḥazal and the Rishonim, as illuminated through Maimonides' cosmological framework. While the Rambam's understanding of providence, revelation, and miracles was articulated through the science of his time, his goal was never to innovate a lone philosophy, but to express the timeless truths of the Torah's sages in the intellectual language of his era. Many assume that if the physics is outdated, the metaphysics must be too—but that assumption reflects a deep misunderstanding of how firmly Maimonides stood within the mainstream tradition. We explore how this unified worldview—shared by the overwhelming majority of the Rishonim—preserves the harmony between Torah, reason, and reality. The discussion also considers the role of Kabbalah as another mode of expression within that same continuum of truth, while recognizing how easily its metaphors can be distorted when read literally. The conversation culminates with some of the most challenging theological questions: Can God do the impossible? And if direct communion with God were entertained, would it open dilemmas that Maimonides and the sages of Israel worked so carefully to guard against?---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Chaim Eisen is the founder and dean of Yeshivath Sharashim – Zion Bible Studies, a Web-based educational venture to engage users worldwide in a deepening understanding of the Hebrew Bible and other religious classics, through live, recorded, and written content. An acclaimed speaker, he's been stimulating audiences throughout Israel, North America, and Europe for over 40 years. For nearly all his career, he's been involved in adult education, principally as a senior rabbinical lecturer at the Orthodox Union (OU) Jerusalem World Center, where he taught for more than 36 years. For over 20 years, he also taught Talmud and Midrash, Biblical commentary, and especially Jewish thought and philosophy at various yeshivot in Israel. In addition, he served as a Torah lecturer in the Israel Defense Forces Rabbinate Torah Lecture Corps (reserves), for over 16 years, and continued to volunteer there, after his retirement. Besides teaching, he was founding editor of the OU journal 'Jewish Thought: A Journal of Torah Scholarship' and has written and edited numerous essays in this field. He's been teaching, editing, and publishing Judaica for more than four decades. In particular, he feels passionately that, to pave the way for God's “great and awesome day” (Yoel 3:4 and Malachi 3:23), there's a burning urgency now to enunciate the Torah's message in the global marketplace of ideas, where, all too often, it's so sincerely sought — and so sorely missing. Tragically, nowadays, few who value the Torah's message appreciate the global marketplace of ideas — and vice versa. Most of all, he's committed to harnessing a lifetime of Torah study and teaching, to address and redress this absence, by the Torah's light. This is his mission — and the raison d'être of Yeshivath Sharashim – Zion Bible Studies.---• Check out his channel: https://www.youtube.com/@jewishphilosophymatters ---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Send us a textR' Binyamin Greenspoon, LCSW, is the Clinical Director of Nesivos, a non-profit organization dedicated to providing mental health services and support to the Lakewood community. With a Master's in Social Work from Wurzweiler School of Social Work, he's a state-certified crisis counselor and EMDR consultant.R' Greenspoon has guided thousands of young people and their families towards healing and success through his work at Nesivos. The organization offers a range of services, including assessments, mentors, case-management, and parent support groups.For more Brainstorm go to...Spotify: https://open.spotify.com/show/2aPCiuzsIoNKYt5jjv7RFT?si=67dfa56d4e764ee0Apple Podcasts: https://podcasts.apple.com/us/podcast/brainstorm-with-sony-perlman/id1596925257Youtube: https://www.youtube.com/@brainstormwithsonyInstagram: https://www.instagram.com/brainstormwithsony

Calev inherits Chevron; Binyamin fails in Yerushalayim

In this episode we sit down with Rabbi Shnayor Burton to explore Rambam's view of Mashiach and Redemption. On the surface, the final chapters of Mishneh Torah read like a simple account of the messianic age, but a closer look opens far deeper questions: what truly changes in redemption, how maaseh bereshit and maaseh merkava should be studied, whether kingship can be redeemed from its past failures, and what halakha ultimately trains us toward. Hovering in the background is a parable of Rabbi Akiva—one that never fully discloses its nimshal, yet holds the key to humility and daat Hashem. Drawing on this, Rabbi Burton leads us to a convincing and surprising conclusion about how Rambam understands Mashiach: not as a miracle-worker, but as the leader who creates the conditions for humanity to live wisely under God's kingship.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Shnayor Burton is a Torah scholar, teacher, and author. He lectures regularly on Rambam, Chumash, and Jewish thought. He is Senior Editor at ArtScroll Mesorah Publications, where he works on major projects including Kisvei HaRambam. Rabbi Burton has authored several books, most recently Ha'Aretz Asher Areka, on the mitzvah of living in Eretz Yisrael. He also publishes essays and lectures on Substack and other platforms, including his ongoing work Exodus, Exile and Redemption: Decoding the Enigma of Judaism's Shifting Forms.---• Check out the Rabbi's blog here: https://shnayor.substack.com/---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Why is Jewish leadership failing the very people it claims to serve? In this unfiltered conversation, Adam Scott Bellos—founder, builder, unapologetic strategist—sits down with Jewish Demystified to torch the polite myths and diagnose the rot: the widening gap between institutions and everyday Jews, the addiction to gala dinners, and the influencer economy that treats advocacy like a clout market. We go head-on at the money—how treating “influence” as a commodity leaves Jews permanently outgunned by state-backed players like Qatar—and we ask what a post-glitz model of Jewish power actually looks like. Bellos makes the case for Hebraization (language, culture, sovereignty), community self-defense that doesn't hide behind PR, and leadership that builds, not brands. We talk practical playbooks for protecting our communities without retreating into fear, and why Israel—despite talent and tech—keeps losing the narrative war. Are legacy groups like the ADL helping, or are they just laundering failure? If you're done with performance and hungry for execution, this is the must-listen.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Adam Scott Bellos is a revolutionary voice in Jewish innovation, identity, and culture. As Founder and CEO of The Israel Innovation Fund (TIIF), Adam is reshaping how the world connects to Israel—through wine, language, self-defense, and a cultural revival rooted in Hebraization. A media-savvy strategist and visionary builder, Adam has created bold platforms like Wine on the Vine and Shomrei Ha'Am that bridge Jewish heritage and modern activism. His upcoming book, Never Again Is Not Enough: Why Hebraization Is the Only Way to Save the Diaspora, lays out a sweeping ideological and strategic blueprint for Jewish renewal. With a background in politics, diplomacy, media, and business, Adam fuses storytelling with nation-building. He has advised Israeli leaders, appeared on international news networks, and led campaigns that blend Zionist philosophy with grassroots action. Adam isn't just building projects—he's building a movement. His work champions sovereignty, strength, and the centrality of Hebrew in Jewish life, forging a new model for cultural continuity and global Jewish resilience.---• Check our Adam's projects here: www.adamscottbellos.com---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Iyun

Iyun

Jacob Falach, writer and producer at The Daily Wire, joins us for a timely and candid conversation about what it means to be a committed Jew and Zionist in today's political and cultural climate. We start with his background—his connection to Torah, his role at The Daily Wire, and what it's like to operate as an observant Jew in a largely Christian and secular conservative media space. We revisit his 2023 article, “Four Pervasive Myths About Israel—and Why They're Wrong,” and ask how his thinking has evolved in light of the post-October 7 shift, where criticism of Israel has grown louder not just on the left, but from parts of the populist right. Falach reflects on the ideological contradictions among young Americans who champion human rights while supporting repressive regimes, and weighs in on the growing horseshoe convergence of anti-Israel sentiment. We also explore whether the traditional Hasbara model has failed—and what kind of messaging can actually reach Gen Z. Falach shares what gives him hope amid rising antisemitism and explains how Jewish tradition offers enduring moral clarity in a culture increasingly defined by confusion. This episode gets real about the challenges—and responsibilities—of being a Jew in today's world, and from media battles to moral clarity, from faith to public pressure, Jacob Falach offers insight that's sharp, grounded, and unapologetically honest.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Jacob Falach is an activist in Conservative and Jewish values. He is a writer and producer for the Daily Wire, as well as an independent online political commentator.---• Follow Jacob on Instagram: www.instagram.com/jacobfalach---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Rabbi Yamin Levy returns for his second appearance on Judaism Demystified to delve into his new book, Jewish Mysticism: Essays on Maimonides' The Guide of the Perplexed. This wide-ranging conversation explores the Rambam's bold and often misunderstood ideas about God, Torah, and human purpose. We discuss the tension between halakha and the pursuit of higher consciousness, asking how Maimonides balances personal spiritual striving with the collective demands of Jewish law. Rabbi Levy also examines Maimonides' deeply personal reading of Sefer Iyov, showing how the Rambam's own suffering shaped his understanding of human resilience and his striking statement that, without Torah and philosophy, “I should have succumbed to my afflictions.” Finally, we unpack the Rambam's radical theology in the Shema — why he claims it is as absurd to say God is “one” as it is to say He is “many,” and how this idea of God's “radical oneness” challenges the very limits of human language and thought. This episode offers a rare window into the Rambam's inner world and invites listeners to rethink how we relate to God, law, and the search for meaning.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Rabbi Yamin Levy is a practiced educator, rabbi, author, and academic administrator. Rabbi Levy has devoted his career to teaching and preserving Sephardic culture, law and philosophical worldview. He is the founder and director of the Maimonides Heritage Center based in Tiveria, Israel and New York. He authored five books the most recent of which is titled “Jewish Mysticism: Essays on Maimonides' The Guide of the Perplexed.” He edited two books and published numerous articles in Jewish Law, Biblical Exegesis and Sephardic Philosophy and Jewish Mysticism.---• Check out Rabbi Levy's blog here: https://maimonidesheritagecenter.substack.com/---• Get Rabbi Levy's book here: https://a.co/d/c3g32Rq---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

In this thoughtful and wide-ranging conversation, we sit down with Tanya White—educator, lecturer, and creator of the Books & Beyond podcast series—to discuss the enduring legacy of Rabbi Lord Jonathan Sacks and how his ideas continue to shape Jewish thought today. Tanya shares the inspiration behind the podcast and the personal and intellectual journey that led her to focus on four of Rabbi Sacks's most influential books: To Heal a Fractured World, Future Tense, The Dignity of Difference, and Not in God's Name. She offers insight into her process selecting guests—leading thinkers, scholars, and educators who engage deeply with Rabbi Sacks's vision—and how these conversations helped her grow as both a scholar and a person of faith. As someone profoundly influenced by Rabbi Sacks and a fellow of the Sacks Scholars program, Tanya reflects on what it means to carry forward his mission in a world where his voice is sorely missed. We explore Rabbi Sacks's prophetic warnings about antisemitism, populism, and moral relativism—challenges that have only intensified since his passing—and ask what kind of moral clarity and leadership is needed today. Tanya shares what she believes Rabbi Sacks would be urging us to do now and what responsibilities we bear in his absence, not just as Jews but as members of a broader moral community. Finally, we delve into the power of dialogue across generations. Tanya discusses how Books & Beyond is designed to keep Rabbi Sacks's voice alive in the hearts and minds of young listeners, inviting them not only to learn from the past but to shape the future. For anyone seeking wisdom, depth, and a call to moral courage, this episode is a rich and inspiring listen.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Tanya White writes, teaches and lectures on Tanach and Jewish Philosophy in Israel and abroad. She is a senior lecturer at the Matan Women's Institute for Torah Studies and LSJS and a lecturer in Jewish Philosophy at Bar Ilan University. The combination of an endearing personality, academic excellence and a love of Torah narrative makes Tanya's content unique, inspiring and intellectually stimulating for audiences of all genres and levels. Her lectures leave every attendee enthused and challenged to dig deeper and hear more. As the creative director, founder, and host of the groundbreaking podcast series Books & Beyond: The Rabbi Sacks Podcast, Tanya curates thoughtful dialogues that extend Rabbi Lord Jonathan Sacks's teachings into the twenty-first century, focusing on his most pivotal works and their relevance today. Across the series, she brings together an impressive array of guests, including Dr. Erica Brown, Sivan Rahav Meir, Natan Sharansky, Rabbi Dr. Meir Soloveichik, Dr. Mijal Bitton, Dara Horn, Michal Cotler-Wunsh, Rabbi Dr. Raphael Zarum, Gila and Alan Sacks, Daniel Lubetzky, Yoav Heller, Rabbi Dr. Samuel Lebens, Jonathan Haidt, and Dan Sacker—each offering their unique voice to illuminate Rabbi Sacks's moral, philosophical, and theological legacy.---• Tune in to her podcast here: https://rabbisacks.org/books-and-beyond-podcast/---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Dr. Binyamin Tepfer on Let's get Real with Coach Menachem Sunday, August 10, 2025 #240 Broken Open: Uncovering The Essentials of Trauma Healing

Tisha BAv Kinnos shiur given by Rabbi Binyamin Plotzker on Kinnah 36-Tzion Halo Tishali. Shiur given in Yeshivas Ohr Reuven, Monsey NY.

Names from the Beginning - More than Redemptionhttps://www.biblegateway.com/passage/?search=John%2011%3A25&version=CJBJohn 11:25Yeshua said to her, "I AM the Resurrection and the Life! Whoever puts his trust in me will live, even if he dies;"https://www.biblegateway.com/passage/?search=Acts%204%3A12&version=CJBActs 4:12There is salvation in no one else! For there is no other name under heaven given to mankind by whom we must be saved!"Parashah 1: B'resheet (In the beginning)Parashah 13: Sh'mot (Names)Sh'mot 1:1 These are the names of the sons of Isra'el who came into Egypt with Ya'akov; each man came with his household: 2 Re'uven, Shim'on, Levi, Y'hudah, 3 Yissakhar, Z'vulun, Binyamin, 4 Dan, Naftali, Gad and Asher. 5 All told, there were seventy descendants of Ya'akov; Yosef was already in Egypt.Sh'mot 1:6 Yosef died, as did all his brothers and all that generation. 7 The descendants of Isra'el were fruitful, increased abundantly, multiplied and grew very powerful; the land became filled with them.Sh'mot 1:8 Now there arose a new king over Egypt. He knew nothing about Yosef 9 but said to his people, "Look, the descendants of Isra'el have become a people too numerous and powerful for us. 10 Come, let's use wisdom in dealing with them. Otherwise, they'll continue to multiply; and in the event of war they might ally themselves with our enemies, fight against us and leave the land altogether."Sh'mot 1:11 So they put slavemasters over them to oppress them with forced labor, and they built for Pharaoh the storage cities of Pitom and Ra'amses. 12 But the more the Egyptians oppressed them, the more they multiplied and expanded, until the Egyptians came to dread the people of Isra'el 13 and worked them relentlessly, 14 making their lives bitter with hard labor — digging clay, making bricks, all kinds of field work; and in all this toil they were shown no mercy.Sh'mot 1:15 Moreover, the king of Egypt spoke to the Hebrew midwives, one of whom was called Shifrah and the other Pu'ah. 16 "When you attend the Hebrew women and see them giving birth," he said, "if it's a boy, kill him; but if it's a girl, let her live." 17 However, the midwives were God-fearing women, so they didn't do as the king of Egypt ordered but let the boys live.A lot like the abortion, earth saving culture that says we are overpopulating this world!Sh'mot 1:18 The king of Egypt summoned the midwives and demanded of them, "Why have you done this and let the boys live?" 19 The midwives answered Pharaoh, "It's because the Hebrew women aren't like the Egyptian women — they go into labor and give birth before the midwife arrives." Sh'mot 1:20 Therefore God prospered the midwives, and the people continued to multiply and grow very powerful. 21 Indeed, because the midwives feared God, he made them founders of families. 22 Then Pharaoh gave this order to all his people: "Every boy that is born, throw in the river; but let all the girls live."Credit to:https://www.businessinsider.com/fetus-vision-hearing-development-uterus-2016-9 get shutterstock