Podcasts about Karaite

Sourcesheet: https://docs.google.com/document/d/1POj6IVX8oP4DqLc8oAYUNFR8fNhXCJWqwi-K_cLAUVc/Now that we've met Yehudah Halevi in the previous episode, we are ready to dive into his monumental work of Jewish Though, the Kuzari. The main claim of this book is often taken to be a definite proof of the truths of Judaism and its Torah, but what did the book's author think of it? Why, if the book is supposed to prove the truth of "the despised Jewish faith," does it go about this defense in such a strange way? And why would Rabbi Yehudah Halevi himself dismiss the importance of his own masterpiece, claiming it to be nothing more than a response to the claims of a Karaite? In this episode, we take a sophisticated, three-tiered approach to understanding and appreciating this extraordinary book, learn how it fits into its Arabic context, and consider its relevance to the 21st century.For more sheets and other info check out ⁠⁠⁠⁠⁠⁠⁠⁠https://sites.google.com/view/rishonim⁠⁠⁠⁠⁠⁠Check out my Substack writing: Shmuel's Substack⁠⁠Do you want to send me some suggestions? Criticism or corrections? Comments or questions? Contact me at ⁠⁠⁠⁠⁠⁠⁠therishonim@gmail.com⁠⁠⁠

Rabbi Zachary Rothblatt takes us on a fascinating journey through the Cairo Geniza, a recently discovered treasure trove of Jewish texts and artifacts. This episode uncovers the Geniza's secrets, shedding light on the lives and traditions of medieval Egyptian Jewry. Rabbi Rothblatt also shares with us an intriguing responsum which provides insight into the complex relationships between Rabbanite and Karaite communities, revealing surprising interactions - even marriages! - that challenge our conventional understanding of early Jewish sectarianism. Rabbi Zachary Rothblatt is a Judaic Studies teacher at Kohelet Yeshiva in Merion Station, Pennsylvania. He received rabbinic ordination from the Rabbi Isaac Elchanan Theological Seminary at Yeshiva University where he also earned a master's degree in Bible and Talmud and a certificate in Mental Health Counseling. Rabbi Rothblatt holds both an M.A. in Education and a B.A. in Business from Johns Hopkins University. He has also studied at Ner Israel Rabbinical College and Yeshivat Kerem B'Yavneh. Based in Bala Cynwyd, Pennsylvania, he is currently pursuing a Ph.D. in Talmud at the Bernard Revel Graduate School of Jewish Studies at Yeshiva University.

Episode Description Sign up to receive this Unreached of the Day podcast sent to you:  https://unreachedoftheday.org/resources/podcast/ People Group Summary: https://joshuaproject.net/people_groups/12523                                                                                                                               #PrayforZERO is a podcast Sponsor.         https://prayforzero.com/ Take your place in history! We could be the generation to translate God's Word into every language. YOUR prayers can make this happen.  Take your first step and sign the Prayer Wall to receive the weekly Pray For Zero Journal:  https://prayforzero.com/prayer-wall/#join Pray for the largest Frontier People Groups (FPG): Visit JoshuaProject.net/frontier#podcast provides links to podcast recordings of the prayer guide for the 31 largest FPGs.  Go31.org/FREE provides the printed prayer guide for the largest 31 FPGs along with resources to support those wanting to enlist others in prayer for FPGs

Cairo's synagogues shed new light on the transformation Egyptian society and its Jewish community underwent from 1875 to the present. Sacred Places Tell Tales: Jewish Life and Heritage in Modern Cairo (U Pennsylvania Press, 2024) is the previously untold history of Egyptian Jewry and the ways in which Cairo's synagogues historically functioned as active institutions in the social lives of these Jews. Historian Yoram Meital interprets Cairo's synagogues as exquisite storytellers. The synagogues still stand in Cairo, and they shed new light on the social, cultural, and political processes that Egyptian society and the Jews underwent from 1875 to the present. Studying old and new synagogues in the Egyptian capital, their locations, the items they stored, and the range of religious and nonreligious activities they hosted reveals the social heterogeneity and the diverse ways in which modern Jewish sociocultural identity was constructed within Cairo's Sephardi, Ashkenazi, and Karaite communities. Meital contends that studying the congregations and the social services provided in synagogues reveals the local Jewish community's customs, cultural preferences, socioeconomic gaps, and class divisions. Sacred Places Tell Tales narrates not only the past but also the unprecedented transformations that have occurred in recent years in Egypt. While only a handful of Jews live in Egypt, the preservation of Jewish heritage, first and foremost synagogues and cemeteries, enjoy a growing interest in public discourse and popular culture. This new desire to preserve Jewish heritage is inseparable from the ongoing public debate about Egyptian society, its characteristics, and its identity, past and present. By contextualizing Jewish heritage preservation in a longer Egyptian and Jewish history, Meital opens a window into one of the most significant political discussions dividing Egyptian society today. If you'd like to see the Ben Ezra Synagogue, you can on YouTube.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Cairo's synagogues shed new light on the transformation Egyptian society and its Jewish community underwent from 1875 to the present. Sacred Places Tell Tales: Jewish Life and Heritage in Modern Cairo (U Pennsylvania Press, 2024) is the previously untold history of Egyptian Jewry and the ways in which Cairo's synagogues historically functioned as active institutions in the social lives of these Jews. Historian Yoram Meital interprets Cairo's synagogues as exquisite storytellers. The synagogues still stand in Cairo, and they shed new light on the social, cultural, and political processes that Egyptian society and the Jews underwent from 1875 to the present. Studying old and new synagogues in the Egyptian capital, their locations, the items they stored, and the range of religious and nonreligious activities they hosted reveals the social heterogeneity and the diverse ways in which modern Jewish sociocultural identity was constructed within Cairo's Sephardi, Ashkenazi, and Karaite communities. Meital contends that studying the congregations and the social services provided in synagogues reveals the local Jewish community's customs, cultural preferences, socioeconomic gaps, and class divisions. Sacred Places Tell Tales narrates not only the past but also the unprecedented transformations that have occurred in recent years in Egypt. While only a handful of Jews live in Egypt, the preservation of Jewish heritage, first and foremost synagogues and cemeteries, enjoy a growing interest in public discourse and popular culture. This new desire to preserve Jewish heritage is inseparable from the ongoing public debate about Egyptian society, its characteristics, and its identity, past and present. By contextualizing Jewish heritage preservation in a longer Egyptian and Jewish history, Meital opens a window into one of the most significant political discussions dividing Egyptian society today. If you'd like to see the Ben Ezra Synagogue, you can on YouTube.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Cairo's synagogues shed new light on the transformation Egyptian society and its Jewish community underwent from 1875 to the present. Sacred Places Tell Tales: Jewish Life and Heritage in Modern Cairo (U Pennsylvania Press, 2024) is the previously untold history of Egyptian Jewry and the ways in which Cairo's synagogues historically functioned as active institutions in the social lives of these Jews. Historian Yoram Meital interprets Cairo's synagogues as exquisite storytellers. The synagogues still stand in Cairo, and they shed new light on the social, cultural, and political processes that Egyptian society and the Jews underwent from 1875 to the present. Studying old and new synagogues in the Egyptian capital, their locations, the items they stored, and the range of religious and nonreligious activities they hosted reveals the social heterogeneity and the diverse ways in which modern Jewish sociocultural identity was constructed within Cairo's Sephardi, Ashkenazi, and Karaite communities. Meital contends that studying the congregations and the social services provided in synagogues reveals the local Jewish community's customs, cultural preferences, socioeconomic gaps, and class divisions. Sacred Places Tell Tales narrates not only the past but also the unprecedented transformations that have occurred in recent years in Egypt. While only a handful of Jews live in Egypt, the preservation of Jewish heritage, first and foremost synagogues and cemeteries, enjoy a growing interest in public discourse and popular culture. This new desire to preserve Jewish heritage is inseparable from the ongoing public debate about Egyptian society, its characteristics, and its identity, past and present. By contextualizing Jewish heritage preservation in a longer Egyptian and Jewish history, Meital opens a window into one of the most significant political discussions dividing Egyptian society today. If you'd like to see the Ben Ezra Synagogue, you can on YouTube.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Cairo's synagogues shed new light on the transformation Egyptian society and its Jewish community underwent from 1875 to the present. Sacred Places Tell Tales: Jewish Life and Heritage in Modern Cairo (U Pennsylvania Press, 2024) is the previously untold history of Egyptian Jewry and the ways in which Cairo's synagogues historically functioned as active institutions in the social lives of these Jews. Historian Yoram Meital interprets Cairo's synagogues as exquisite storytellers. The synagogues still stand in Cairo, and they shed new light on the social, cultural, and political processes that Egyptian society and the Jews underwent from 1875 to the present. Studying old and new synagogues in the Egyptian capital, their locations, the items they stored, and the range of religious and nonreligious activities they hosted reveals the social heterogeneity and the diverse ways in which modern Jewish sociocultural identity was constructed within Cairo's Sephardi, Ashkenazi, and Karaite communities. Meital contends that studying the congregations and the social services provided in synagogues reveals the local Jewish community's customs, cultural preferences, socioeconomic gaps, and class divisions. Sacred Places Tell Tales narrates not only the past but also the unprecedented transformations that have occurred in recent years in Egypt. While only a handful of Jews live in Egypt, the preservation of Jewish heritage, first and foremost synagogues and cemeteries, enjoy a growing interest in public discourse and popular culture. This new desire to preserve Jewish heritage is inseparable from the ongoing public debate about Egyptian society, its characteristics, and its identity, past and present. By contextualizing Jewish heritage preservation in a longer Egyptian and Jewish history, Meital opens a window into one of the most significant political discussions dividing Egyptian society today. If you'd like to see the Ben Ezra Synagogue, you can on YouTube.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Cairo's synagogues shed new light on the transformation Egyptian society and its Jewish community underwent from 1875 to the present. Sacred Places Tell Tales: Jewish Life and Heritage in Modern Cairo (U Pennsylvania Press, 2024) is the previously untold history of Egyptian Jewry and the ways in which Cairo's synagogues historically functioned as active institutions in the social lives of these Jews. Historian Yoram Meital interprets Cairo's synagogues as exquisite storytellers. The synagogues still stand in Cairo, and they shed new light on the social, cultural, and political processes that Egyptian society and the Jews underwent from 1875 to the present. Studying old and new synagogues in the Egyptian capital, their locations, the items they stored, and the range of religious and nonreligious activities they hosted reveals the social heterogeneity and the diverse ways in which modern Jewish sociocultural identity was constructed within Cairo's Sephardi, Ashkenazi, and Karaite communities. Meital contends that studying the congregations and the social services provided in synagogues reveals the local Jewish community's customs, cultural preferences, socioeconomic gaps, and class divisions. Sacred Places Tell Tales narrates not only the past but also the unprecedented transformations that have occurred in recent years in Egypt. While only a handful of Jews live in Egypt, the preservation of Jewish heritage, first and foremost synagogues and cemeteries, enjoy a growing interest in public discourse and popular culture. This new desire to preserve Jewish heritage is inseparable from the ongoing public debate about Egyptian society, its characteristics, and its identity, past and present. By contextualizing Jewish heritage preservation in a longer Egyptian and Jewish history, Meital opens a window into one of the most significant political discussions dividing Egyptian society today. If you'd like to see the Ben Ezra Synagogue, you can on YouTube.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Watch the Sneak Peek of this episode of Support Team Study - The Cairo Genizah: Part 4, Nehemia concludes his discussion with Dr. Ben Outhwaite of Cambridge with a look at the sketchy methods of a 19th century Karaite scholar, … Continue reading → The post Support Team Study SNEAK PEEK! The Cairo Genizah: Part 4 appeared first on Nehemia's Wall.

Though never large in number, the Karaite communities of Russia are an interesting side chapter in Russian Jewish history. Residing primarily in the Crimean Peninsula, with communities in Ukraine, Poland and Lithuania, the Czarist government recognized the Karaites as distinct from Rabbinic Jews. Due to this recognition and intense lobbying efforts, the Karaite community was gradually absolved from the many restrictions pertinent to the Jews of the empire, including permission to reside outside the Pale of Settlement. Karaite scholars from Lutzk flourished in Crimea during the 19th century, and one of their endeavors was to write a new history of Karaites of the region. The most famous of these was Avraham Firkovich, whose research and collections played a large role in forming the new Karaite identity as ethnically distant from the Jewish People. Though much of his work was proven to be based on forgeries, the Karaite community of Russia was overall successful in remaining a distinct ethnic tribe from the Jewish People, and therefore not susceptible to Czarist discrimination.   Cross River, a leading financial institution committed to supporting its communities, is proud to sponsor Jewish History Soundbites. As a trusted partner for individuals and businesses, Cross River understands the importance of preserving and celebrating our heritage. By sponsoring this podcast, they demonstrate their unwavering dedication to enriching the lives of the communities in which they serve. Visit Cross River at https://www.crossriver.com/   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

The Karaites arrive in Ponovezh, Lithuania; Seraya Shapshal abruptly changes direction; Ibn Ezra writes Zemirot [link below]; the Nazis preside over a Karaite debate; Voltaire quotes a Karaite scholar; The 21st century reconfigures Karaism.   Ki Eshmera Shabbat - https://drive.google.com/file/d/1Um8Z5Wdok-WeA7zNmKFkEjG06eH21Sax/view?usp=drivesdk   Chapters 00:00 Introduction and Background 03:16 Karaites in Ponovitch 04:42 Karaites in Trakai 06:35 Relations with Orthodox Jews 09:27 Karaites under Tsarist Russia 15:15 Secularization and Reform 19:28 Communist Rule and World War II 24:12 Karaites and the Holocaust 28:30 Communist Rule and Decline 29:57 Karaites in the Middle East 32:47 Karaites in Europe and the USA 35:10 Karaites in Israel 39:24 Halakhic Status of the Karaites 44:43 The Evin Ezra and the Karaites 47:05 Conclusion

Many people have heard of the Ultra-Orthodox Jewish community, they may have even heard of the Hasidic community, but not many have heard of Karaite (Kar-ite) Judaism. That’s what we’ll be learning about today on Foundations.See omnystudio.com/listener for privacy information.

May a Karaite marry in the Jewish community?

In this episode of Hebrew Voices #164 – A Karaite Jew on Mormonism: Part 1, Nehemia brings on the foremost historian of early Mormonism, Dan Vogel. They discuss what Bible scholars can learn from Joseph Smith's cultural background of treasure … Continue reading → The post Hebrew Voices #164 – A Karaite Jew on Mormonism: Part 1 appeared first on Nehemia's Wall.

  Sign up to receive podcast:  People Group Summary: https://joshuaproject.net/people_groups/12523 #AThirdofUs                    https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ ·        JoshuaProject.net/frontier#podcast provides links to podcast recordings of the prayer guide for the 31 largest FPGs. ·        Go31.org/FREE provides the printed prayer guide for the largest 31 FPGs along with resources to support those wanting to enlist others in prayer for FPGs. ·        Indigitous.us/home/frontier-peoples has published a beautiful print/PDF introducti ·        on to FPGs for children, supported by a dramatized podcast edition.  

In this episode of Hebrew Voices #160, Does God Have a Body?, Nehemia talks to Dr. Gabriel Wasserman about a medieval Karaite epistle. Their discussion explores Jewish moneylending, Sabbath observance, and a rabbinical Midrash about the size of God's body … Continue reading → The post Hebrew Voices #160 – Does God Have a Body? appeared first on Nehemia's Wall.

Welcome to The Times of Israel's Daily Briefing, your 15-minute audio update on what's happening in Israel, the Middle East and the Jewish world, from Sunday through Thursday. US correspondent Jacob Magid and religion and diaspora affairs reporter Canaan Lidor join host Jessica Steinberg for today's podcast. Magid offers a deep dive into the current crisis in Israel-US relations, as US President Joe Biden delivered an unexpected statement about US views on the judicial overhaul on Tuesday, while Prime Minister Benjamin Netanyahu responded that Israel won't bow to overseas pressure. Lidor speaks about the different kinds of protests and responses that took place late last week in ultra-Orthodox Bnei Brak and the working class town of Or Akiva, where some other sides of the situation came into play. Lidor also describes the Karaite community of Israelis who seek their own signs of spring in order to celebrate the upcoming holiday of Passover, given that they do not hold by the Israeli rabbinate and its definitions of the Jewish calendar and other rituals. Discussed articles include: For months, PM ignored mounting US concerns; Biden decided to drive the point home Biden: Israel ‘cannot continue down this road'; no Netanyahu invite in ‘near term' Breaking silence, GOP lawmakers lament overhaul's security ramifications for Israel US ‘deeply concerned' after PM fires Gallant, urges compromise on judicial revamp In Or Akiva, social strife driving overhaul conflict rises to the surface Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. IMAGE: President Joe Biden speaks to reporters before boarding Air Force One at Raleigh-Durham International Airport in Morrisville, N.C., Tuesday, March 28, 2023, en route to Washington. (AP Photo/Carolyn Kaster)See omnystudio.com/listener for privacy information.

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century. Learn more about your ad choices. Visit megaphone.fm/adchoices

Golda Akhiezer's Historical Consciousness, Haskalah, and Nationalism Among the Karaites of Eastern Europe (Brill, 2017; translated by David Greenberg) is the first of its kind to deal with Eastern European Karaite historical thought. It focuses on the social functions of Karaite historical narratives concerning the rise of Karaism from the Middle Ages to the nineteenth century. The book also deals with the image of Karaism created by Protestants, and with the perception of Karaism by some leaders of the Haskalah movement, especially the scholars of Hokhmat Israel. In both cases, Karaism was seen as an orientalistic phenomenon whereby the “enlightened” European scholars romanticized the “indigenous” people, while the Karaites (themselves), adopted this romantic images, incorporating it into their own national discourse. Finally, the book sheds new light on several conventional notions that shaped the study of Karaism from the nineteenth century.

On today's Bible Answer Man broadcast (01/17/23), Hank answers the following questions:What do you know about Nehemia Gordon and Karaite Judaism? What do you think of his view of Jesus?I find myself frequently taking the Lord's name in vain. I feel remorseful afterward, but I cannot seem to stop doing this. Does this affect my salvation?I listen to both you and Charles Stanley. Can you help me understand how Christian leaders like Stanley and yourself can differ so greatly on the end times?Where did this view that Islam is peaceful come from when we have so much violence from Muslims?

In this episode of Hebrew Voices #151, Royal Attire 1: Lost Tribes and Magical Names, Nehemia talks about an 18th century Karaite letter to the king of Sweden with Dr. Gabriel Wasserman. They discuss how the Jewish concept of “peoplehood” … Continue reading → The post Hebrew Voices #151 – Royal Attire 1: Lost Tribes and Magical Names appeared first on Nehemia's Wall.

Many people have heard of the Ultra-Orthodox Jewish community, they may have even heard of the Hasidic community, but not many have heard of Karaite (Kar-ite) Judaism. That’s what we’ll be learning about today on Foundations. See omnystudio.com/listener for privacy information.

Sign up to receive podcast: https://joshuaproject.net/pray/unreachedoftheday/podcast People Group Summary: https://joshuaproject.net/people_groups/12989 #AThirdofUs                    https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians God's Best to You!  

In this episode, Lexman interviews Saifedean Ammous about his new book "Peruzzi, Coif, and Karaite Engrams". They discuss the different theological schools and what their differences are. They also cover the history of karaite Judaism and the importance of engrams.

Israel's Supreme Court rejected four petitions on Sunday that sought to derail controversial plans to build a cable car to Jerusalem's Old City, paving the way for the project to progress. Palestinian residents of east Jerusalem, environmentalists, urban planners, archaeologists and a small community from the Jewish Karaite sect had all lodged protests with the court in recent years. They said the project would harm the holy city's historic character, desecrate a Karaite cemetery, and impact the lives and businesses of local residents. The proposed cable car is being advanced by Israel's Tourism Ministry and the Jerusalem municipality as a transportation solution to the city's traffic-snarled streets and poor accessibility to the ancient walled Old City. Critics have pointed out that a cable car is not a suitable transit solution and the massive steel towers supporting the cables will mar the historic landscape. The route would start near the “First Station,” a renovated old railway station that's now a popular pedestrian mall, and span the biblical Valley of Hinnom to Mount Zion and terminate at the Dung Gate, the entrance to the Old City closest to the Western Wall, 2 kilometers (1 mile) away. It is further complicated by the fact that it will be constructed in east Jerusalem, which Israel annexed after capturing in the 1967 Mideast war, but which the Palestinians seek as capital of a future state. Most of the international community does not recognize Israel's sovereignty over east Jerusalem. In its decision, the court said any decision to relieve congestion around the Old City “even if it was decided not to do anything, would harm someone one way or another. There is no ‘perfect' solution.” Jerusalem Mayor Moshe Lion wrote on Facebook that the cable car would get underway following the court ruling. This article was provided by The Associated Press.

Series: Be'erot, Love & Relationship with God. Synopsis: Yitzchak introduces the laughable paradox that there is nothing other than He, and the human perspective, which is He has vacated space for us.   Episode Transcript: I want to continue our exploration of the pathways to love of G-d as we've been exploring throught the vantage point of the unlikely characteristics of Yitzchak Avinu. We have seen, although Avraham is known as the lover of G-d (and that he has many characteristics which are crucial for anyone who is to be a lover of G-d, from which we can learn), Yitzchak Avinu is very present to that relationship to Hakadosh Baruch Hu, too; and although his primary relationship to Him is that of yirah, and the name associated with him is Elokim—which is the name of din—but what we're coming to discover is that actually, were it not for din and Elokim, then there would be no space for love. And what we have seen is that specifically, the withdrawal, or the aspect of din, or gevurah which makes space, or creates an otherness—a room that there should be an other—, it is the crucial transition that allows for love to emerge. So we saw Eleh toldot yitzchak ben avraham, Avraham holid et Yitzchak, the verse which opens up the parshah, which is the primary parshah about Yitzchak, which is that These are the generations of Yitzchak, here they come: Avraham gave birth to Yitzchak. So usually, generations have to do with the progeny that comes out of a person, and yet the Torah says, Eleh toldot yitzchak ben avraham, Avraham holid et Yitzchak, Avraham gives birth to Yitzchak. So how is that the toladah, the progeny, of Yitzchak? So here the catch: We have this beautiful relationship between Avraham, who is the primarily the power of chesed and love of G-d, and Yitzchak, who is the power of withdrawal and making space that Avraham indeed gives birth to Yitzchak. Meaning, that it's because of G-d's desire to give and exalt existence—which is chesed—and to act as a lover, that he gives birth to Yitzchak, who is the power of withdrawal and making space. That's one level. But the other level is Eleh toldot yitzchak ben avraham, that the geneology of allowing for there to be a love which will come into existence, namely Avraham (who gives birth to Yitzchak), requires that there be a Yitzchak; meaning, that in order that there should be Avraham, there needs to be Yitzchak, so that Avraham is, in a sense, a toladah of Yitzchak. Do you hear how this works? I'll put it in a different language. That the withdrawal of G-d and His infinite presence that allows for there to be a space in which there will be creatures of otherness is itself what allows for the appearance of a life-giving and a love-present principal, or characteristic, which is Avraham. Because if there were no lover, then there would be no loving. If there were no space for one to stand against you and apart from you, then there would be no relationship. And so the progeny of Yitzchak, so to speak, is Avraham. He allows Avraham to become revealed. But it's of course Avraham, namely, the motive force of giving life and giving love, who gives birth to Yitzchak. So you see, each one is a going back—each one is providing the other with their reality. There would be no withdrawal if it wasn't that G-d had desired to give and to love. But nor would there be the possibility of give and love were it not that there was withdrawal. So this verse guided us both into the realization that the withdrawal and the empty space is in itself an opportunity for the realization and the experience of love, and that's why it's there. And we did work also with being present to the emptiness and the lack. The vulnerability that that involves, both on the part of Hashem Yitbarach, so to speak, and our part, the ability to hold space, [we?] 6:15 tend to stay in that, enough that there should be an arousal of the desire and the longing for the One who will now come to be with me in that space to realize relationship. So these were some aspects of Yitzchak. And we saw that Yitzchak's primary activity in the world was digging wells, making space, and this can fall into terrible degredation and distortion. The plishtines, who are advantage-taking of that kind of a perspective, they make fun and ridicule of that. Some of where it goes with Esav, that his tiredness and boredom with a meaningless world which G-d had, so to speak, vacated, and the insistence on action and on doing, which becomes Esav's par excelence expression: I'm going out into the field and I'm going to make it happen, I'm going to hunt it down. The way he reflected his father's own consciousness and desire to sanctify that space of being a transition point, in which he asks his father, How do you take ma'aser from the straw; in a sense, his father's realization that indeed he is, in a sense, a straw—he is like a hollow corridor through which things pass but that is at the bottom of it a wellspring of mayim chamim. As opposed to being a mamvoi mfulash, open-ended at both ends, which was the idea of the plishtim. And we also saw at the end of last time that Yitzchak's planting is the first time that zerayim come up again in the Chumash, ever since the very first time they came up in Bereshit. And I'll just remind you of where we were there and then we'll go farther there today, and I want to take a different tactic on how to approach it. The way in which the Chumash describes on the third day of Creation, when G-d creates the plant life, there is the most extraordinary thing; and that is, He creates the grass that it should be mazriah zerah, that it should give seed. And He creates the fruit trees, that they should give off fruit that will have seeds that will make trees like them. The grass didn't have that. So the grass had to make a kal-v'chomer. So the grass said, If the trees, which are big and easy to distinguish one from another, need to reproduce in a way in which they preserve their species, so us, how much more so, kal v'chomer. And so in the following verse, it says that the earth gave forth grass that was mazriah serah l'minahu. That had seeds that made its own species, even though it's not what G-d had ordered. And here, rather than G-d being angry that the earth hadn't produced what He had asked it to produce, in another scene He is, about the trees not tasting like the fruit, etc. (sic) Here, G-d is actually overjoyed. And it says, Yehi chvod hashem l'olam yismach hashem b'maasav. The honor of G-d is forever. He is joyous in His creatures. How is he joyous in His creatures? He is joyous in His creatures because the grass figured it out and understood that He desired specificity of species, that things should be different one from another. He was overjoyed with that. It was the first time that it said that G-d was happy with His creation. Up until then it's been good, He keeps saying "Everything's good." But now he is happy: yismach hashem b'ma'asav. Why? Because the grass had made a kal v'chomer and here [we see it? Unclear because someone is making noise 11:10] so deeply: the grass had an empty space, so to speak, within which to have an awareness of knowing what it was that G-d wants, identifying His will and extending His will into a space that He, so to speak, had vacated, by not telling them what they needed to become, so that they should become what they choose to be. But, here's the thing. What they're choosing to be is exactly what G-d wants. And that gives Him great joy, when they choose to be exactly what G-d wants. That's kal v'chomer. And it's the first Torah she b'al peh. It's the first Oral Law, in the sense of the Oral Law being the creative interraction and expression, it's the first Oral Law expression in the Chumash. It's the first time Chazal say there's a kal v'chomer. Kal v'chomer being like, mamash, that's the one, like everyone knows the kal v'chomer. That's the derech she ha Torah nidreshus (12:16) which most involves human sechel, or understanding, binah, l'hitbonen, to understand something, to contemplate, to draw out its implications. There are thirteen ways in which the Torah is nidreshet. But many of them are not logical. They are just sort of like, principals. But the one which is the logical principal, which means it involves binah, to be mitbonen, to contemplate and to draw out implications, that's kal v'chomer. The first time you have a kal v'chomer is with the grass figuring it out: G-d's very happy. Because here is the most beautiful moment, when his Creation is indeed honoring Him: Yehi yichvod hashem l'olam. But how is His creation honoring Him? That in the space He vacated, His creation seeks Him out. And not only does his creation seek Him out, it knows to align itself with His will. And it's this deep secret, the secret of the vacated space which is indeed not really vacant. Which is the other aspect of Yitzchak and his consciousness, which is a paradox. And don't expect to figure it out, because you can't. But Yitzchak leads a dual life, a dual existence, a dual consciousness. On the one hand, a consciousness of the vacated space in which the calling is for me to become myself expressed and the other, which is there is nothing empty of Him. That this empty space which He has emptied is not empty of Him. I mean, there is no place empty of Him. You can't hold them both, they contradict one another. On the one hand, He has vacated the space so that I should grow. On the other hand, the Zohar says, there is no space vacant of Him, how can you say there is any space vacant of G-d? He's infinite. What does that mean, He vacated space? What are you talking about? He's infinite, His boundaries don't end somewhere, do they? It's ridiculous—of course, He fills every place. Then, if He fills every place, then where am I? Well, you're in the space He vacated. Well, where is that space that He vacated if He fills everything? It's where you are. Me? Yeah, you! Oh, you mean me, okay, fine. Is that to say that there is a space where He is not? Chas v'shalom! Now what do you do? Nothing. You laugh. There's nothing to do. Laughing is what allows us to be in utter amazement without trying to hold with our sechel the contradictory realities. And all you can know is that there is a consciousness which is divine perspective which is there is nothing other than He, and the human perspective, which is He has vacated space for us. And you can know those two things. And we're going to see today, B'ezrat Hashem, how powerfully applicable that is and how crucial that is of both those consciousnesses at once. But the only way to hold them is just to laugh. So, now just to put this back into the story form, when the grass has a kal v'chomer, where is it figuring it out what it is that G-d wants from? By observing G-d and knowing what it is that G-d wants. There's an element there that is not entirely expressed there, that idea, but there's an element there of them knowing G-d's will. This is the deep secret which we might have mentioned of the way we bless the Torah when we make an aliyah to the Torah. So if you've listened, so you know the first bracha before reading the Torah is asher bachar banu mikol ha'amim v'natan lanu et torato, He chose us from among all the peoples and He gave us His Torah. Magnificent. Then when you're done reading the Torah, then you say, asher natan lanu torat emet v'chayeh olam nata b'tocheinu that He gave us the true Torah, and that He planted eternal life within us. Chayei olam nata b'tocheinu. Yichvod hashem l'olam yismach hashem b'maasav. He planted eternal life within us. That is a reference to Torah she b'al peh, to the incredible capacity that we have by our minds, by our hearts, by our being, vibrating with the divine consciousness of knowing what it is that G-d wants, of having that revealed to us. That's the eternal life that He planted within us and it's growing all the time. That's Torah she b'al peh. So when you're finished reading the Torah she b'chtav, okay buddy, now it's time for you to step down from the bimah, and begin to realize through your life and through your awareness what it is that G-d wants, by virtue of the life that He's planted within you. That's why the second place in the Torah that there's someone planting is Yitzchak. He's the one who uses the zeraim, because he lives the vacated space in which there can be a planting, which will bring forth that which G-d has already embedded within the empty space which we experience as empty space—but which is full of His presence. Don't mind me having said something which is totally contradictory because you can just laugh at it, it's okay. There's nothing else to do with it. But we'll see that it has tremendous implications, and one of them is something called mechila. The word in Hebrew, mechila, which means forgiveness, actually comes from the word, chalal, the empty space. Now how those two are related, B"H we're going to see by virtue of a sotry. And it's a story of the end of time when Yitzchak comes forward with all his glory. (19:37) There's a story here on this second sheet. It's brought in the Talmud in the chapter called Rabbi Akiva, and there's reason why it's the chapter called Rabbi Akiva, and why this story would be there, and that is the following. Rabbi Shmuel Bar Nachmani says there is a verse which says, You are our Father, because Avraham we don't know, and Yisrael we don't recognize, but You, G-d, redeem us, l'olam shmecha. Your name is forever. So in the future, G-d's going to come to Avraham saying, Your children have sinned. So Avraham says to Him: Ribbono shel olam, let them be wiped out. Too bad. Start again. You know, I like new beginnings. So You'll have another one. Then maybe I should go to Yaakov. Yaakov had a lot of trouble raising his kids. So maybe You'll have a little more mercy? So I'm going to go to Yaakov. So He goes to Yaakov, and He says, your children have sinned. So Yaakov says, well, let them be wiped out in the glory of Your name. Oh, man, come on, these old people they know nothing, and the youngsters, they don't have any advice to give. I'm going to go to the one in the middle. I'm going to go to Yitzchak. So He goes to Yitzchak, and he says, Yitzchak, your children have sinned. So Yitzchak says, What, my kids, not Your kids? Huh? Come on. When they said, Na'aseh v'nishmah, so You said, Ah! My first born son, now they're not your kids anymore? What happened? And anyway, come on! How much did they sin? How much do they live? Seventy years, come on. You're around forever. Seventy years! So seventy years, and if You take off twenty years, because You said You don't punish them until they're twenty years old, so there's only fifty years left. So let's take a look at those fifty years. First of all, twenty-five of those years are nighttime, right? So, they're sleeping, they're getting ready for bed, they're waking up, they're drowsy, so now there's twenty-five years left. So how about taking away twelve and a half because they have to daven, and eat, and go to the bathroom, so basically, there's only twelve years left in a person's life where they can do anything productive. And anything destructive. So You know what? If You're willing to take them, good. And if not, how about half on me, and half on You? That will leave You with six and a quarter. (22:27) And You know what, if You want to tell me that they're all on me, well, I have sacrificed myself to You. So everyone looks up, and everyone looks at Yitzchak and says, wow. You're our father. You're our father. So Yitzchak says to them, What are you giving me these praises for? Praise G-d. Just look right through me. So they look at—and it's very interesting. Machvey l'hu Yitzchak, hakadosh baruch hu beinayu. Yitzchak shows them G-d with their own eyes. So they all look to G-d and they say, ki atah hashem avinu. You, G-d, are our Father. You are our Redeemer, me'olam shmecha. Your name is forever—very important here—Your name is forever. So Yitzchak becomes the man of mechila. Yitzchak becomes the man who brings about forgiveness. So how is it that he brings about forgiveness? And what does that have to do with his having been on the altar and having sacrificed himself? But you see the depth of this is, that the one who knows the empty space also knows that there is nothing other than Him. Because the person who knows the deep secret of the empty space knows that there really is no empty space. I'll put it like this. Why did G-d need to make an empty space, so to speak? Because He fills all in His infinity. So to say now that He makes an empty space is to contradict the reason you told me He needs to make an empty space. So He is no longer going to be infinite now that He made the empty space? Of course He remains infinite. But only the one who is deeply aware of the lack of His absence, and knows the secret of His having made Himself absent in His deep desire that there should be an other with whom He has relationship, that there should be a name, a name, which means the possibility of calling out another, and calling into expression in the mind and in the reality of another knows that there really hasn't been any vacated space at all. 25:11. Because He is infinite. Which is why He was going to be vacating the space in the first place. Now, don't worry, none of this makes any sense. But that's this consciousness, which is a consciousness which leads to well, then it's all G-d. And this is what the Maharal teaches, he says the most astounding thing. This is the Maharal of Prague, one of the greatest and in consensus teachers of Jewish teaching, became both, I would say, really the root of much of Chassidut, and also the Lithuanian depth thinking, especially in the guise of somone by the name of Yitzchak Hutner and other great teachers of depth teaching. Rav Kook, who enjoys both worlds, also is greatly indebted to the Maharal's teachings. (I just want to put him in a context.) So the Maharal says the following: Ki mitzad Yitzchak umidato ee-efshar she yiyeh hasarah v'hafradah l'yisrael min hashem yitbarach. The truth is, from the side of Yitzchak, of all people, my gosh, Avraham, the big lover, Yaakov, the big compassionater (sic!), no, but it's because of Yitzchak that you can never separate from G-d. Rak yesh lahem deveikut v'chibur l'gamrei el hashem yitbarach. They're completely attached to G-d. Lo shayach b'chet sheyimavdil umarchik et yisrael min hashem yitbarach. It's not chet that can separate us from G-d. Why? Ki mitzad midat yitzchak asher midat hadin because from the vantage point of din of all things, ka'asher yered l'omek hadin when you get to the very depths of din, yesh lilmod zchut. Then what you teach is merit. Or more deeply: Then, what you teach is translucense. You know, like in zchuchit. Something you can see through. That's what you teach when you get to omek hadin. Omek hadin. Because omek hadin, G-d, is exactly what you told me, G-d, when You took me on the altar at the Akeidah. And You said to me, your life is about to disappear, my son. And in that moment I saw, that the truth is that there is absolutely no in-depth independence of my life. It's only You who provides me with it. And therefore I can never justify and lay claim to my life being deserving of being lived. Because as much as I try to claim to my life being deserving of being lived, I'm always going to get back to the point of but He's the One giving you your life. How deserving can you make your life, if He's always the One providing you with it? (Can I say then that he never died and never lived?) We'll get to that in a second and you're right to bring it up. So, I am completely present in that moment to actually in a sense, not being here because all is You, G-d, that's why Yitzchak cannot answer G-d in that moment. He can't answer G-d—what's he going to say to Him? Excuse me, just give me one more breath, I mean I deserve it, I did such good things in the world until now, don't I deserve another breath? Because you earned it? With what did you earn it? It's all from Me. It is all Me. And at that moment, Yitzchak becomes ashes on the altar. And literally, the Rabbis say, when the Jewish people came back from Babylon, and they didn't know exactly where to build the altar in the second Temple. Well, they looked around, sniffed and saw: there was smoke rising from the place of the altar. It was Yitzchak's ashes. Because the very one who knows of the empty space G-d had made also knows that there is nothing other than Him. And the real irony and the real joke, so to speak, is that the one who knows the empty space and knows otherness most deeply also must know most profoundly that he is not here. That all there is is G-d. And what he knows that all there is, is G-d, he also comes to know the depth of din, which is called al korch'cha atah chai. You live by force, which is to say, G-d is wanting you to live. He's wanting you to live in an embodied consciousness which experiences yourself as other and separate. So I'm identifying with G-d's will by making the kal v'chomer. And if I look around and see that He made all these different species, I guess He wants me too. Ta da! Yismach hashem b'maasav. Wonderful. Lichvod hashem l'olam. That's great. That's the honor of G-d, that you are willing to live the separateness of consciousness is longing and in pining away for G-d, for Him, for His sake. And so, it's this astounding and impossible situation and the most blessed one. And that is, the more you become your own separate self, so the farther away you go from your Source in oneness. But should you just reabsorb yourself into the oneness which is your source, then you'll be moving very far away from your source and His will for you that you should become other. You want to hear that again? The farther away you move from the full abnegation and nothingness within G-d, by becoming an expressed self, so the more distant, so to speak, you become from Him, and the more you're just like longing for G-d in this empty prairie of space opened up that you should be able to be your independent entity. And you're crying out for Him and you're longing for Him, and as the Ba'al haTanya describes it, you've become G-d's bride, from the meaning of the word kallah, which is kalta lecha nafshi, my soul thirsts for You, my soul yearns for You, You've become so far away as I've become my own separate self. And then the more your realize in your life the will of G-d, and express it your life as servant to Him, coming to know more deeply what it is that is His will for you, so then the more you begin to touch again, how He lives through you, and how you live in Him. And really, you're nothing more than His expression, which is the the other aspect of kallah, which is kilayon, which means you become completely abnegated. But the more you become completely abnegated, the more you mvatel and there's nothing other than Him, and then cease to do, because there's nothing other than the blissful presence that is Him, then the more far you become from what His intention is for you, which is that you should be separate, yearning for Him and arousing love for Him, and this is the eternal ratzo v'shov, back and forth, which is the life of those who know the place of Yitzchak. But in depth, in omek hadin, that oscillation ceases, and all is known to be G-d. That's why it's Yitzchak who points to G-d at the end of time, and says to Him, it was all Him after all, and then G-d can forgive them, because they have learned the secret of translucence, has been melamed zcut, and has achieved mechila. Which means, opening up the tunnel, and mechila in Hebrew is a tunnel, opening up the tunnel, hollowing it out so that there should be forgiveness in which you'll see, and yes, it's for every single one of us. But every single thing that comes our way is G-d. And every thing you look at is Him, and every single circumstance you're thrown into is His realization. Ever hit a dog with a stick, or threaten one with one? Oh, you're all such nice people. I've seen children do it. And the dogs, they attach the stick, it's the funniest thing. All the dog ever sees is the stick. See, a lot of people walk through life and all they ever see is the stick, so there's this person who's like saying all these nasty things to you and putting you down and betraying you and being really angering. And you start biting at the stick. What are you, a dog? What do you think, there's something other than G-d? Well, wait a minute, didn't you tell me there's not independent entities, and my own life, etc. (sic) yes, it is, but can you hold both those at once? Yes it is, and you know what? If you see a child who's being abused, so that's not the moment to say, That's all G-d and I guess that's what the child is meant to be having done to him—turn your other cheek. Or someone's chasing you down to kill you? Turn your other cheek. No, al korchecha atah chai. G-d has put you into this embodied condition of humanity that you should experience the other and that you should know that that moment now, part of that moment is you in it. So part of that moment is you having seen that child being abused. So now the calling to you is to respond to that. Not to say it's all G-d. And yet, that's to say it's all G-d, because, I'm responding because I'm here with G-d manifesting through me as one called upon now to respond to that circumstance. See, there's foolishess which has come into the world, which is also a descendent of Yitzchak, which is, well, if it's all G-d, then turn the other cheek. Let it just play itself out. I really once had a friend who actually has left yiddishkeit, and I actually saw it all happening. I watched him enter into the consciousness of It's all G-d and all love and that's true, and it is all G-d and it is all love. And therefore it's all just the way it needs to be. So I remember asking Him, What happens if you see someone chasing someone else to kill him? What do you do then? And he really didn't know how to answer me. Because it's all for the best. And it is all for the best. And it's all da'at. He really didn't know how to answer me. So I said to him, It says in the Shulchan Aruch the weirdest thing. It says actually you should kill the person who's trying to kill someone else. For him, that was like a breaking point. Because he didn't want to re-enter the consciousness of, I'm here to be seeing this and to be responding to it. I had this most amazing thing where I was at a bris and oftentimes there's a Rabbi called upon to name the baby. So I'm standing there to be naming the baby and brachot and maybe some of us in the room were there. And it was a cloudy day in Bat Ayin, and the father says to me, vayikarei shmo b'yisrael, and the father says to me, Anan David. Anan David. Cloud of David. So I look at him and I said, No, I'm not going to do it. Now the reason I'm not going to do it is , anyone who knows early Jewish literature knows that Anan David is the nemesis of the Torah she b'al peh. He was the chief Karaite in the time of the Ramban. And the Ramban and other rishonim are full of all kinds of terrible things about Anan David, may his bones be ground to dust. A curse reserved for very few. So this guy is asking me to name his son Anan David. So someone who's holding the baby in front of me is like a hippy guy. Beautiful person who's fully love. He's also learned. He understood what's going on. So I sent the father, I said, you go talk to your wife, you go figure out another name, I'll stand here, the people in the room are standing there, it's okay, someone start a niggun. So he says to me, Rav Daniel, Rav Daniel, maybe this is his tikkun! So totally, I looked at him, I said, if it was his tikkun, I wouldn't be standing here. That was it. (What was his name?) I'm not going to say. But that's holding both. (Is that the coach of bechira?) I'm going to get to questions in a minute. But that's holding both. And that omek hadin can bring forgiveness—it's just so important to come back to that—because that forgiveness comes by virtue of realizing that it's all Him. And that's what Yitzchak says to G-d: It was all You all along. How small do I need to reduce them until you forgive them? Seventy years? Fifty years? Twenty-five years? Twelve and a half? Six and a quarter? How about ashes? And then they all look at Yitzchak and they say: You're our father. And he says, it isn't me! What are you talking about! You don't understand anything. It's Him! It's been Him all along. But he pulls the fast one on G-d Himself, just like he says to them, It's Him! It's been Him all along, to G-d he says, It's You! It's been You all along. What are You going to do, wipe them out al kiddush shmecha? I (sic)never really lived! What are you talking about? What's going on around here? Ah, if they could know they've never really lived, then they have lived. V'atem hadevaikim b'ado-nai chaim kulchem hayom. You who are davek, and as the Maharal teaches us, the ultimate davek is Yitzchak, you who are hadavek in G-d are the only ones who are really alive. So that the only ones who are really alive are the only the ones who know that they are not really alive. It's a joke, huh? Yitzchak. This is why the Rabbis say, you are not allowed to fill your mouth with laughter in this world. Yup, don't think this is going to be easy for you. Here on the other page from the ??tee (45:03) haleitzanut, the Maharal brings a most astounding thing. He tells us the following story. And that is that Rebbe Yochanan, in the name of Rebbe Shimon bar Yochai, said the following: It's osser for a person to fill his mouth with mirth, with schok, schok, schok, ah. Yitzchak. You can't be fully Yitzchak in this world, can you? No. You know how I know? Because it says, az yimalah schok pinu ulshoneinu rinah. It says, then your mouth will be full of schok. And your tongue with rinah. When's that going to be? B'yom she amru bagoyin, higdil ado-nai lasot im eleh When even the goyim get it, that G-d's been great with us. That G-d has been great with them. So, you know what, Reish Lakish, after he heard that, in the name of Rebbe Yochanan, so he never filled his mouth with laughter again. Uhhh. How come? So the Maharal says, You know what? There's no full simchah in this world. That's because this world is a world of always shifting, always growing, always changing, always developing. Never full, never complete, and joy is when things are full and complete. So there is always lack, there is always something which is not. So you'll focus as much as you can on what is, and you should, and that's what tov is, and that's what hakarat hatov is, and that's what connection is about, but we all know, that it's not full, because we live in a land of transition, transformation, aval az, but then, yimale schok pinu. Listen to this, this is unbelievable: ki milat az bal davar she eino tachat hazman. Because the word az refers to that which is not dominated by time. What's not dominated by time? Well, time is continuity. It's a continuum, And az, it teaches about the moment. I'll say that again. Time is continuum and continuity, and az speak of the moment. As I've explained elsewhere, she lekach amru, that's why the Rabbis say, kol makom she omer vayhi everywhere it says and it was, and it came to pass, in the Tanach it's trouble, man, vay, vay, oy very, vayhi, oy vey, mipneh she kol havayah hu shinui, because every coming into reality is shift, and shifting is bad, which is why in Hebrew rauh, which is something shifty and shaky, somes from the word rah. It's shifting, it's changing, it's inconstant. It's going in and out, it's disappearing; give me something solid. The moments of joy, it's just when you experience it as full, here, now. Az is now. Aval milat az teaches the now. Sorry for the pun, but the power of now. Because gevurah is the poiwer of now. Gevurah literally means power, as we're going to see in a moment. Schok. Pinu. Just being overwhelmed with joy to the point of laughter. Because the laughter is the action or the response to the breaking out of the confines. He's no longer confined by the stricture of continuity and continuity. He's just in the now. Nothing more joyous. It's not a secret of ekartol. (40:55) It's a secret of the Maharal. V'lchach, yomar, not even of the Maharal, it's Yitzchak avinu. V'lchach, yomar, az yimale schok pinu, When will their mouth s be full of schok? When will Yitzchak resound in the entirety of creation? Az. You thought that meant "then their mouth will be filled with joy." No. It meant "now." What do you mean, now? Right now? No, we're in olam hazeh. When you're living in the continuum and continuity of time, you're living in olam hazeh, but when you're completely present to now, you're in the only contact point we have with eternity, because the only contact point we have with eternity is, of course, the now, which is eternally present. It's always now. And when you live it's always now, you live joy. You live schok, which is the breakout of confines, expression of simchah. And so he tells us, ze ka'ashe haolam b'shleimut v'lo yihybo shinu she hu shayach l'zman. Aval yiyah haolam, but the entirety of the planet will be, c'mo ha'atah. All of creation will just be the now. That's the world to come. That's az. And here is the deepest thing. This is called in the kabbalah when gevurah goes up to binah. Meaning, az, which is gemtria eight, which is the aleph, or the imah, that is standing above the seven which is the seven midot that are beneath her, when gevurah rises up to there, so then the empty vacuous chalal becomes known as it's all filled with Him. That's when there's great joy. But it's only for those who have experienced and are willing to be in the empty nothing of prodding through life and history, who then discover that it's all been Him always, and nothing ever changed, Which is something I can just say now, but it's a consciousness that is not a consciousness that we're currently in. But it's the right now. Because right now, everything is perfect. This, by the way, the Arizal teaches that the bracha we say in the morning, hanotein l'sechvi vinah, l'havin bein yom u'ven layla means, sechvi is a gever, it's a cock. Sechvi. That's gevurah. He gives. We bless G-d for having given gevurah, the mentality or the consciousness of binah, which is where instead of the empty space being empty it's full of His life, it's rechem, and that has two possibilities and two aspects and their both good. One is the rechem, which is the empty space has now beomce the place of birthing, new life, but on the higher level of binah, when she's actually receiving from abba, when she's actually receiving from chochmah, is that she's not pregnant with life. She is life. It's not waiting for something. It's right here, because there is no time. (So she's pregnant…) One aspect is pregnant, that is there is something waiting to be born at this moment. But the other consciousness is, it's not something waiting to be born at this moment, it's all right here now. Which is the truth of there's something waiting to be born of this moment. Because the truth of there's something waiting to be born of this moment, is that it's right here right now, you just have to open your eyes and you'll see it, buddy. Pokeach ivrim, the next bracha, just open your eyes, L'havchin bein yom uvein layla. Give sechvi gevurah, the power of binah, to distinguish between night and day, to see the daytime that you thought was night. These higher levels of consciousness are really meditatative states which are the blessing of shabbat, which is me'ein olam habah, which is when everything is done, there's nothing left to be done. And ironically, by the teaching of schok of Yitzchak, who because he entered the empty space and became an other and an independent entity, can realize the joy of knowing that there was never anything else but Him. But because the way we are built and constructed, so if you don't live your life fully human, fully as other and fully with all the pain of that and all the longing of that, and all of being the kallah of G-d, as the one who is longing for Him form the empty space, so then you will never become the kallah of G-d, the bride of G-d who is completely absorbed into him as having been completely mitbatel into His being, which is the other meaning of the word kallah. Don't ever think that you can skip stages. You can't walk out on life. You gotta live it fully. If you haven't experienced the pain and the suffering of the emptiness. If you haven't experienced the hurt of another person insulting you, betraying you, walking away from you, if you haven't experienced the longing of not having your mate, not having the one you'll have living (57:38) If you haven't experienced the longing of a life feeling empty of His presence and He's gone, and I'm alone, and it's dark here, if you haven't experienced that, then you will not experience the other realization of az. That's the way He made it. Because only in that longing are we aroused the consciousness of He is here. But if you skip it and you try to ignore it, and you pretend it's all okay, no, everything's fine, and that kid suffering, that's meant for him. And, no it's okay, you know, like I'm fine with it, whatever. And don't pass through the stage of the midot, which are the seven midot of emotional experience, that's the zayin of the word az, if you don't pass through those movements of seven movements, from malchut up to chesed, so you won't arrive at the aleph of the az of binah and chochmah together—which is the way the kabbalah describes it which is that they never separate—of knowing the now. Oh, He was always there, is about the best that we can always say and pronounce it as being. That's the az yimaleh schok pinu. When? Higdil hashem, when even the goyin say, she yomru hagoyim higdil hashem la'asot im eleh, even the goyim, even those consciousness, which are of separateness and otherness and outsideness and even antagonism to the will of G-d. When even they see it. It's talking about us. It's not talking about them, It's talking about us when all those aspects of ourselves which are ego-ic that block this realization, when even they see it, higdil hashem la'asot im eleh, then we enter the place of now and joy. There's a deep sod in this verse. And that deep sod is that the Zohar teaches in the hakdamah, that the word eleh actually comes from the word elokim. You take a look at the word, the aspect of G-d, which creates the space, which allows there to be differentiation and diversity, which is the word eleh, so you'll see, eleh hen, is elokim. So the Zohar teaches that when a person raises up his eyes, su marom einechem, R'u mi barah eleh, the question, mi barah eleh, this and this does this. Because when a person asks the question, mi barah eleh, Who has made these? He is already on his way to filling that space with the presence of Elokim. That's why the first verse Bereshit barah elokim divides into bereshit mi barah eleh. In the beginning, Who, that's her name, mi, barah eleh, Who made all of these. Who? The one of whom you can only speak of by saying who. Mi. And in opening to the question, we actually create the chalal. And then when you create the chalal, and dwell or shoheg in that, like we were practicing last week, and then ask the question, Who? So you're [al?]ready on the move from gevurah up to binah, and that empty space becoming not only pregnant with possibility, which is the next stage, understanding the pregnance of possibility that this moment offers, but then the higher level of knowing that it's all here right now. And there's nothing else but who? (Can you explain again the concept of kallah? I'm not sure I understand it.) I'd love to. (Singing a Chabbad niggun) The concept of the kallah is explained here in the Baal Hatanya, and also in the Sefer Tanya and the Likutei Torah in the following passage here at the beginning of your sheets. The Baal Hatanya explains, as a continuation of what we once learned here, in verse Shir hashirim asher l'shlomo, yishakeini m'nishikot pihu. What is the origin of song? The Song of Songs. The origin of song, of all the songs that are sung, is the oscillation between the consciousness of I am here longing for you, and the higher consciousness of that there is nothing other than you. The oscillation between longing for you, and there's nothing other than you. There's nothing to long for, because you're right here, is the origin of all song. All songs are rooted in that. And it's why they go up and down, up and down. (Singing) No song, unless there's movement of ratzo v'shov. Of the longing and the pining for Him, and the return to Him, and then the leaving Him for the separated consciousness which He has declared for us. And so the Baal Hatanya teaches (1:07:22) hineh noldah she hakadosh baruch hu nikrah hachatan, you know, G-d is the husband, groom, ukneset yisrael nikrah b'shem kalah, and the Jewish people, knesset yisrael, all our souls, as the Jewish souls are the kallah of G-d. And that's because it comes by the name of hamshachah v'hashpatah torah l'yisrael. The Torah comes down as the chatan's giving, as it says, the day he married us was Matan Torah, that's why someone who give joy to a chatan gets Torah. That's the or ein sof, the eternal and infinite light coming down. ukneset yisrael, which is our focus now, us, longing and loving G-d, is the makor of nishmot yisrael, vkein kol nitzotz m'yisrael b'frat hi b'chinat kala every single one of us is a bride to G-d. hineh kalah yesh lah shenei perushim and kalah has two interpretations. Harihon m' lashon kilyon. The first one is from the language of being completely mitbatel, I can't think of a word for it, really like lost, burned up, kilyon, she m'chaleh um'valeh hakol mi lashon kalah. All burned up, as Yonatan explained this, kalah she'eri my flesh is just gone. Ki milat kalah hi shem davar ha moria pula rakah, zakah, dakah, etc. hasheni milashon habet hasheni milashon kalta nafshi, that my soul pines for you, yearns for you, hainu tchukat hanefesh lida b'leiku bi kalah kalah boro yitbarach. The intense desire and longing of the soul to become at one with G-d's light, as it says, v'elishech tchukatech as it says about woman, that she has a desire for her husband. So these are two different aspects of kallah, one is that she's completely dissolved into him, and the other is that she lives separate from him, longing for him. And the truth is we say this in kriyat shema v'hainyan d'hineh b'kiryat shema yesh shtei b'chinot mesirut nefesh you know there's two ways of giving yourself over to G-d. Harishon limsor et nafsho b'echad, when one goes and says to G-d, there's nothing else than You, there's no one else but You, I am completely not, there is no I to be saying "I am completely not." There's only You. The aspect of yachid. Only you. I'm dust. I'm ashes on the altar. And then the second is v'ahavta bchol nafshecha, And you shall love Him with all of your life force. Which you cannot do unless you maintain a presence of your life force. There cannot be a lover unless there is one who loves. Afilu natel et nafshecha. You are willing to give it all up for Him, but you are aware enough of yourself that giving it all up for Him means giving something up. These are two things. And to understand them and to understand how it is that the kriyat shema has us moving down, it seems, from having been completely at one and absorbed in His being, to having separate existence, standing apart from him, longing for Him and giving ourselves over to Him, (1:11:47) achar bechinat mesirut nefesh b'echad she harei v'havaktiv sof parshat netzavim lir? vahavat hashem elokecha ki hu chayecha because after all, it says at the end of parsha netzavim to love G-d because he is your life—that means you experience your life. That means you experience your life. Aval halo mesirat nefesh ul'hashlich hay aminege tchu bitul metziut l'or ein sof mamash, I don't get it. How is it that you start there and then you come down there? Those are the two aspects, and it's the oscillation between them that we've been touching some of today. That produces songs, and that is Shir Hashirim and B"H next time we'll continue into this ma'amar and see how it is that the second is the higher level. But we've already come to know that. That is a G-d who seeks out our love for Him and to express His love for us, Who has actually given to us, what would actually appear to be the lower consciousness so that we can live out His divine purpose. That's yehi hashem l'olam yismach hashem b'maasav. Or, the way Yitzchak Avinu teaches that atah hashem avinu goaleinu meolam shemcha, Your name, meaning your expression outward was always within You, you always had a desire that we should be, it's from within You, Your name, even before there was a world, there was Your name, at one with you. And so when Your name appears in the world, which is us, about which we say, Baruch shem k'vod malchuto l'olam vaed, blessed is your name, and become realized as His name, so then Yitzchak says, well, meolam shmecha, you know G-d, Your name was always. Meaning, even before there was a world, You and Your name are one, and even after there's a world, You and Your name are one. But the world will only know that when all of the goyim know that, whether they be the external goyim or the internal goyim, come to know that and can forgive. And therefore love. And know it all as one. (Can you be more clear the difference between the akeidah, which is I have become ashes, and giving the other cheek.) You're looking for a greater clarity around this forgiveness thing. Does that mean that when I've been slapped, I don't respond? There are levels like that. This is a subject which deserves it's own clarity, maybe; I have some ideas about that. I think that's a really important shifting, knowing that it's all G-d and not biting back at the stick. And yet, also to know how to respond from the human consciousness of responding rightly. It has something to do with shiviti hashem l'negdi tamid, of knowing that it's all G-d, but knowing that l'negdi, the knegdo, that I'm called upon to live a separate consciousness, but I'm also able to know shivyon, that all is equally G-d. B"H we'll speak some of that out and also do some work around that.

As a history, עַל הַנִּסִּים follows The First Book of Maccabees. Who exactly are the טְמֵאִים?

Many people have heard of the Ultra-Orthodox Jewish community, they may have even heard of the Hasidic community, but not many have heard of Karaite (Kar-ite) Judaism. That's what we'll be learning about today on Foundations. See omnystudio.com/listener for privacy information.

Many people have heard of the Ultra-Orthodox Jewish community, they may have even heard of the Hasidic community, but not many have heard of Karaite (Kar-ite) Judaism. That's what we'll be learning about today on Foundations. See omnystudio.com/listener for privacy information.

Shawn Lichaa is a Karaite. "What's that," you ask? Very valid question! Karaites are a group of Jews whose traditions, and interpretations, are built around the Bible alone -- not the Talmud or any other piece of what Rabbanites (rabbinic Jews) call "the oral Torah."Lichaa, founder of The Karaite Press and A Blue Thread: A Jewish Blog with a Thread of Karaite Throughout, joins Dan and Lex to explore Karaite Jews' relationship to the Bible, and ways in which their approaches differ from rabbinic Jews'. In their conversation, they also ask what light Karaites can shine on broader issues affecting many other groups of marginalized Jews as well.If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here!To access shownotes for this episode, click here.

Even Ezra's sharp wit against a Karaite interpretation on כי יגוף שור איש את שור רעהו

Tune in to episode 17 of the Jewish Ancestral Healing podcast as Taya Mâ is in conversation with Matta Ghaly. Matta shares their journey of multireligious identity, speaks to Karaite Jewish traditions, sings Jewish prayer in the maqam of the heart and brings blessings of connection with queer ancestors.

Class 38: Rambam's Introduction; the life of Baruch Ben Neriyah; the personal scribe of Yirmiyahu; a story about the Rabbi's father and two types of Biblical archeologists; the struggle of being worthy of prophecy but not being granted prophecy; the political assignation of Gedalya Ben Achikam; the ever-lasting damage of Jewish civil war; the perpetuation of in-fighting in the Jewish community; the story of the Irgun, the Haganah, and the Altalena ship carrying weapons to the shores of Israel; a message from HaKadosh Baruch Hu to Baruch Ben Neriyah through Yirmiyahu; a tangent in the Rambam's Moreh Nevuchim to discuss three understandings of prophecy; the rise of charlatans as Babbas and Kabbalists; the tragic neglect of the Jewish classics, such as Moreh Nevuchim, Sefer HaIkarim, Kuzari, Chovot HaLevavot, among others; the politcs which lead to the founding of the Karaite movement; the deterioration of leadership as the cuase of all disaster; and more! (11/23/2020) — Shiviti Night Kollel Rambam's Mishneh Torah - Edition and Commentary of Rabbi Yosef Kapach (Qafih) — Rabbi Yonatan Halevy's official YouTube channel! Subscribe for the newest audio and video coming out of Shiviti/Kehillat Shaar HaShamayim!

Rabbi Binny Freedman is a highly engaging and inspirational educator who has a gift for synthesizing difficult, sophisticated material in a way that inspires both the novice and the scholar. His proficiency in applying classic Jewish concepts to contemporary life in a personal and meaningful way has made him a sought after speaker throughout North America and around the world.Rav Binny speaking to his talmidim through ZOOM teleconferencing zeroes in on a section of the Parsha oft times ignored by Darshanim, the tort and damage laws that begin on Chapter 24, verse 17.These verses, particularly verse 20,שֶׁבֶר, תַּחַת שֶׁבֶר, עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן--כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם, כֵּן יִנָּתֶן בּוֹ.force us to understand why the Torah couches the responsibility to make monetary compensation in terms that seem to unleash the ugly demons of vengeance.Binny references Aba Kovner and his band of Nazi killers who ultimately realized how empty and spent their killing spree rendered them.He further asks what was the need the Torah had in repeating these verses as they already appear in Parshas Mishpatim.Along with a historical portrait of the rise of the Karaite schism and the work done by Saadia Gaon to combat their influence, Binny presents Saadia's masterful refutation of the literal take on these verses that has been preserved in Ibn Ezra's commentary.By contrasting the submissive forgiving attitude evinced in Mar Brei DaRavina's Elokei Nitzor(said thrice daily in our times)to the Rambam's directives for a Talmid Chacham to react with harsh consequences toward one who had insulted him,Rav Binny begins to find the clues for when a strict unbending attitude is called for in line with a sense of Kedushas Yisroel.The Ohr HaChaim and Kli Yakar are referenced and Rav Binny buttresses their points using practical examples from traffic accidents in Eretz Yisroel.He convincingly demonstrates how even an exact payment of loss is not true Mishpat, and how the phraseology selected by God was meant to entrench the idea of how ethereal human justice is, and what our sensitivity must be to the victim's loss .Rav Binny suggests strongly from context that the same wording found in Legalistic Parshas Mishpatim is meant to elicit a different holier consciousness in Parshas Emor .We thank the Orayta Yeshivah for the use of this material-Check out more Shiurim and information on their websitehttps://www.orayta.org/Please leave us a review or comment at ravkiv@gmail.comfor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

Rabbi Binny Freedman is a highly engaging and inspirational educator who has a gift for synthesizing difficult, sophisticated material in a way that inspires both the novice and the scholar. His proficiency in applying classic Jewish concepts to contemporary life in a personal and meaningful way has made him a sought after speaker throughout North America and around the world.Rav Binny speaking to his talmidim through ZOOM teleconferencing zeroes in on a section of the Parsha oft times ignored by Darshanim, the tort and damage laws that begin on Chapter 24, verse 17.These verses, particularly verse 20, שֶׁבֶר, תַּחַת שֶׁבֶר, עַיִן תַּחַת עַיִן, שֵׁן תַּחַת שֵׁן--כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם, כֵּן יִנָּתֶן בּוֹ.force us to understand why the Torah couches the responsibility to make monetary compensation in terms that seem to unleash the ugly demons of vengeance.Binny references Aba Kovner and his band of Nazi killers who ultimately realized how empty and spent their killing spree rendered them.He further asks what was the need the Torah had in repeating these verses as they already appear in Parshas Mishpatim.Along with a historical portrait of the rise of the Karaite schism and the work done by Saadia Gaon to combat their influence, Binny presents Saadia's masterful refutation of the literal take on these verses that has been preserved in Ibn Ezra's commentary.By contrasting the submissive forgiving attitude evinced in Mar Brei DaRavina's Elokei Nitzor(said thrice daily in our times)to the Rambam's directives for a Talmid Chacham to react with harsh consequences toward one who had insulted him,Rav Binny begins to find the clues for when a strict unbending attitude is called for in line with a sense of Kedushas Yisroel.The Ohr HaChaim and Kli Yakar are referenced and Rav Binny buttresses their points using practical examples from traffic accidents in Eretz Yisroel.He convincingly demonstrates how even an exact payment of loss is not true Mishpat, and how the phraseology selected by God was meant to entrench the idea of how ethereal human justice is, and what our sensitivity must be to the victim's loss .Rav Binny suggests strongly from context that the same wording found in Legalistic Parshas Mishpatim is meant to elicit a different holier consciousness in Parshas Emor .We thank the Orayta Yeshivah for the use of this material-Check out more Shiurim and information on their websitehttps://www.orayta.org/Please leave us a review or comment at ravkiv@gmail.comfor more information on this podcast visityeshivaofnewark.jewishpodcasts.org See acast.com/privacy for privacy and opt-out information.

I read here excerpts from History of the Karaite Jews by William Harris Rule which outlines some of the characteristics of this sect of Judaism and compares them with those of Rabbinic Judaism. The points of comparison which arise in that process and a Quranite or Traditionalist approach to the Qur’an are many and obvious. … Continue reading "Brand Islam: Its Similarity To Rabbinic Judaism Exposed By Study Of Karaite Judaism" The post Brand Islam: Its Similarity To Rabbinic Judaism Exposed By Study Of Karaite Judaism appeared first on QuraniteCast.

Jono and Jason discuss a proposed cable car line suggested for the old city and the issues it has caused because of its proximity with a Karaite graveyard. Along the way, the conversation takes in flight, ceilings, plastic bags and the dangers of penis enlargement.

Jono and Jason discuss a proposed cable car line suggested for the old city and the issues it has caused because of its proximity with a Karaite graveyard. Along the way, the conversation takes in flight, ceilings, plastic bags and the dangers of penis enlargement.

Why does the warning at the beginning of Vayakhel about Shabbat observance mention work that is done on weekdays? And why is the prohibition against kindling fire on Shabbat specificlly singled out in that warning? Rabbi Dunner introduces a lively and quite hilarious debate between Ibn Ezra and an unnamed Karaite, concerning the Karaite view regarding the use of fire on Shabbat. And he also discusses why it was inappropriate to construct the Mishkan on Shabbat.

Debunking the Enoch Calendar.. with Rabbi Asher Meza… www.TorahJudaism.com TAGS: black hebrewcalendercaveenochequinoxhanokisraelitejubileeskaraiteleapqumramqumranrabbinicrachel eliorsolartalmudthe holy spirityahawahyahawashiyahoshuayahushayahushuayeshuayhwh

Debunking Moon Spotting…with R’ Asher Meza

Noahide Rabbis: Create more Karaites than Converts… (More Atheists than Noahides) with Rabbi Asher Meza of TorahJudaism.com