Podcasts about midrashic

Episode Overview:    In this captivating episode of the Higher Density Living Podcast, host Jason Rigby sits down with Dr. Rick Strassman, a world-renowned psychedelic researcher and author of the groundbreaking book DMT: The Spirit Molecule. Known for his pioneering clinical research on DMT and his deep explorations into altered states of consciousness, Dr. Strassman brings a unique perspective to the table as he dives into the Book of Genesis. Together, they explore the intersections of biblical narratives, Jewish tradition, and the spiritual insights gleaned from his decades of psychedelic and personal inquiry.   From the creation accounts to the Fall, the Flood, and the Tower of Babel, this episode unpacks Genesis through a lens that blends science, spirituality, and prophetic wisdom. Dr. Strassman shares his journey from Zen Buddhism to Judaism, his literal approach to interpreting biblical texts, and how his DMT research informs his understanding of human consciousness and divine interaction. Whether you're a spiritual seeker, a psychedelics enthusiast, or simply curious about the deeper meanings of Genesis, this episode offers a thought-provoking and enriching discussion.   Meet Dr. Rick Strassman   Born in 1952 in Los Angeles, California, Dr. Rick Strassman is a clinical psychiatrist, psychedelic researcher, and author whose work has reshaped our understanding of consciousness. After graduating with honors from Stanford University in biological sciences and earning his medical degree from Albert Einstein College of Medicine, he built a distinguished career in psychiatry and psychopharmacology. His groundbreaking DMT studies at the University of New Mexico in the 1990s marked the first U.S.-approved psychedelic research in over two decades, earning him global recognition.   Dr. Strassman's books, including DMT: The Spirit Molecule (a quarter-million copies sold and translated into over a dozen languages) and DMT and the Soul of Prophecy, bridge science and spirituality. His latest work, My Altered States (December 2024), is an illustrated memoir exploring his personal experiences with altered states from birth to early adulthood. Currently a Clinical Associate Professor of Psychiatry at the University of New Mexico School of Medicine, Dr. Strassman resides in Gallup, New Mexico, where he continues to write and consult for psychedelic startups.   Connect with Dr. Strassman: Website: rickstrassman.com Books: Amazon Author Page Joe Rogan Appearances: 2022 Episode | Earlier Episode   Key Topics Discussed:   1. Genesis Through a Jewish Lens   Dr. Strassman shares how his return to Jewish texts after leaving Zen Buddhism in 1996 shaped his understanding of Genesis. Raised in a conservative Jewish household, he re-engaged with the Hebrew Bible as an adult, finding parallels between the vivid experiences of his DMT volunteers and the prophetic visions of biblical figures. Two Creation Narratives: Genesis 1 offers a cosmic, orderly account, while Genesis 2 zooms into a detailed, human-focused story. Dr. Strassman views them as complementary—an overview followed by specifics—reflecting a divine act of creation from nothing. Divine Order and Cause-and-Effect: He explores how Genesis reveals God's nature through the laws of cause and effect, suggesting that nature itself mirrors divine will.   2. The Fall: Free Will and Consciousness   The conversation delves into Adam and Eve's disobedience, which Dr. Strassman frames as the first exercise of free will with explicit consequences. He challenges the notion of the fruit as a psychedelic, instead emphasizing its role in shifting human perception from truth to the duality of good and evil. Shabbat as Eternal Rest: Jason raises the idea of the Sabbath lacking an “evening and morning” close, hinting at an eternal state. Dr. Strassman connects this to emulating God's rest, though he notes the Hebrew Bible avoids afterlife specifics.   3. Cain, Abel, and the Flood: Sin as a Virus   From Cain's envy-driven murder of Abel to the violence (Hebrew: Hamas) preceding the Flood, Dr. Strassman sees these stories as literal events encoding lessons about human nature and societal decay. The Flood, he suggests, was a divine reset prompted by humanity's failure to align with God's intent. Sons of Elohim: Theories range from angels to elites interbreeding with humans, disrupting divine order. Dr. Strassman remains open but grounded in the text's ambiguity.   4. Tower of Babel: Misunderstood Ambition   Dr. Strassman offers a fresh take on the Tower of Babel, arguing it's less about hubris and more about humanity's refusal to disperse post-Flood as God commanded. The scattering, he posits, fulfilled an original divine plan, with the tower as a symbol of misdirected unity.   5. Abraham's Covenant and Monotheism   The patriarchal narratives (Genesis 12–50) shift focus to Abraham, Isaac, Jacob, and Joseph. Dr. Strassman highlights Abraham's call as a pivotal revelation of monotheism, questioning why Abraham was chosen—a mystery deepened by Midrashic tales of his iconoclastic zeal. Egypt's Role: He attributes Egypt's prominence to its cultural dominance, akin to the modern U.S., rather than mystical significance.   6. Prophecy, Psychedelics, and the Living Word   Drawing from his DMT research, Dr. Strassman theorizes that prophetic visions might stem from endogenous DMT spikes, serving as a bridge for divine communication. He views Genesis as a prophetically received text, resonating with readers through its altered-state origins. Is the Bible Living? While Jason sees it as God's living word, Dr. Strassman approaches it as a guidebook to cause and effect, enduringly relevant but not inherently “alive” beyond its influence.   7. From Zen to Judaism   Dr. Strassman reflects on his shift from Zen Buddhism—where he felt alienated by iconography—to Judaism's monotheistic grounding. This transition, sparked by personal and professional changes, led him to a more literal, grounded study of biblical texts.   Memorable Quotes On DMT and Reality: “When volunteers said it felt ‘more real than real,' I learned to take it at face value—it opened up the strangest, most fascinating parts of their experiences.” On Genesis: “If you assume it's real, you can enter its world and learn what it's like. It's complex and rich in ways you miss if you see it as just archetypes.” On Prophecy: “The Hebrew Bible's appeal lies in its prophetic state—it's like reading a text that tingles with divine resonance.” On Monotheism: “It's not about whether it's wise—it's about whether it's true.”   Why You Should Listen   This episode is a rare fusion of psychedelic science and biblical exegesis, offering fresh insights into Genesis from a thinker who's explored both the outer edges of consciousness and the depths of Jewish tradition. Dr. Strassman's literal yet open-minded approach challenges conventional interpretations, making this a must-listen for anyone interested in spirituality, human potential, or the mysteries of existence.   Resources & Links Books by Dr. Rick Strassman: DMT: The Spirit Molecule – Buy on Amazon DMT and the Soul of Prophecy – Buy on Amazon My Altered States (Dec 2024) – Buy on Amazon Joe Rogan Episodes: 2022 Interview Earlier Interview Dr. Strassman's Website: rickstrassman.com   Call to Action   Enjoyed this deep dive into Genesis with Dr. Rick Strassman? Subscribe to the Higher Density Living Podcast for more thought-provoking conversations. Share this episode with friends, leave a review, and grab Dr. Strassman's books to explore his groundbreaking work further. Let us know your thoughts in the comments—what's your take on Genesis as a living text?  

In this eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textIn this eye-opening class, Rabbi Yisroel Bernath explores a cryptic Midrash on the tragic deaths of Nadav and Avihu and how it unexpectedly shook the biblical figure of Job. Through this lens, we'll uncover what this story teaches us about moral responsibility, the danger of silence in the face of injustice, and the timely relevance of speaking up — especially when it's uncomfortable. With a nod to current events and a dose of Chassidic insight, this session challenges us to rethink what it really means to be a bystander.Key Takeaways:-Even silence can be a statement — and sometimes, a dangerous one.-The Torah invites us to see not only the sin of action, but the sin of inaction.-Ancient Midrashic voices still speak to modern struggles with injustice and moral clarity.-Spiritual leadership begins with accountability — even for what we don't say.-In a world filled with noise, knowing when to speak can change everything.#TorahPortion #Torah #Bible #BibleStudy #TorahLessons #Acharei #nadav #avihu #silence #Courage #MoralResponsibility #Antisemitism #jewishhatred #holocaust #jewishleadership #YomHashoah #holocaustremembrance #chabad #Rabbi #yisroelbernathSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Charlene Aminoff is a Jewish entrepreneur and spiritual speaker whose life has been shaped by profound trauma and transformation. Fifteen years ago, her 2-year-old daughter Gali nearly drowned, an event that triggered intense PTSD and led Charlene to embrace a life of deep religious observance. Charlene was recently diagnosed with breast cancer and shocked her family by dancing upon receiving the news, echoing how her mother reacted to her own diagnosis. Here's the full story.✬ SPONSORS OF THE EPISODE ✬► PZ DEALS: Never Pay Full Price AgainAn epic app that tracks deals for you.Download here → https://app.pz.deals/install/iftn► Wheels To Lease: Trust Me Get Your Car With ThemFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► BitBean: Smart Custom SoftwareReally great way to take your business to the next level.Contact Bitbean today for a FREE CONSULTATIONReach Out Here → https://bitbean.link/MeEBlY► Feldheim: Pesach Treasure in Book Form→ Let My Nation GoThis dramatic retelling from the Let My Nation series brings the story of Pesach to life—slavery, plagues, and the Exodus—based on Talmudic and Midrashic sources.GET HERE: https://bit.ly/4i56YyR→ The Katz HaggadahThis stunning Haggadah by Rabbi Baruch Chait and Gadi Pollack brings the Exodus to life with powerful illustrations, midrashic insights, and a compelling essay on our redemption from Egypt.GET HERE: https://bit.ly/3XLagju→ The Last Slave (from Adir Press)Experience the pain of galus and the joy of geulah like never before in The Last Slave—a gripping, bestselling historical novel that brings Yetzias Mitzrayim to life and sells out every year.GET HERE: https://bit.ly/3R396MwTime stamps:00:00 Intro01:27 Charlene's Childhood & Upbringing06:10 Gali's Near-Drowning Story Begins13:12 Her Spiritual Transformation After the Accident17:46 Dancing After Her Cancer Diagnosis21:30 BitBean Ad22:48 Wheels to Lease Ad26:30 Bar Mitzvah & Surgery Preparation32:27 Pathology Results Call – No Spread, No Chemo35:07 Dancing Through Every Step of Treatment37:00 PZ Deals Ad38:13 Feldheim Ad42:23 Inspired by Her Mother's Faith52:49 Her Wig Business Takes On New Meaning53:53 Personally Supporting Fellow Cancer Patients54:23 Fighting Cancer Fatigue with Faith & Positivity58:00 Outro & Her Message to Viewers✬ IN MEMORY OF ✬This episode is in memory of:• Shimon Dovid ben Yaakov Shloima• Miriam Sarah bas Yaakov Moshe✬ Donate and Inspire Millions (Tax-Deductible) ✬Your generous donation enables us at Living Lchaim to share uplifting messages globally, enrich lives, and foster positive change worldwide! Thank you!https://www.LivingLchaim.com/donateOur free call-in-to-listen feature is here:• USA: (605) 477-2100• UK: 0333-366-0154• ISRAEL: 079-579-5088Have a specific question? email us hi@livinglchaim.comWhatsApp us feedback and get first access to episodes:914-222-5513Lchaim.

Pesach | Introduction to Midrash Arami Oved Avi, by Rav Yitzchak Etshalom Why was Devarim 26:5-8 selected to be the base text for the retelling of the Exodus at the Seder?  As the Mishna (Pesachim 10:4) codifies, the core text to be used in telling the story of Yetziat Mitzrayim is Devarim 26:5-8 - "Arami Oved Avi" which, in 4 short verses, retells the story of the exile, servitude, pleas for deliverance and miraculous Exodus. We examine the earliest sources of the Midrash and demonstrate how our traditional Haggada-text of this Midrash is a combination of several Midrashic strains - all brought together in a powerful and evocative style to help all participants to (potentially) reexperience Yetziat Mitzrayim, as it occurs בכל דור ודור - in every generation. Source sheet >>

We read in Parashat Pekudeh (40:2) of G-d's command to Moshe that the completed Mishkan should be erected on Rosh Hodesh Nissan, the first day of the month of Nissan. The Midrash tells that in truth, the artisans built the various parts of the Mishkan very quickly, and the Mishkan was ready to be assembled already earlier, on the 25 th of Kislev, a little over two months after the work began. However, Hashem decided to postpone the assembly of the Mishkan until the month of Nissan, due to the unique significance of this month. The Midrash continues that the 25 th of Kislev "protested," as it were, objecting to its having been denied the privilege of being a special day, the day of the Mishkan's inauguration. Hashem assured this day that it will be compensated – and, sure enough, many centuries later, the 25 th of Kislev became the first day of the joyous holiday of Hanukah, celebrating the Jews' miraculous triumph over the Greeks and the rededication of the Bet Ha'mikdash, which the Greeks had defiled. The day of 25 Kislev was at first denied its holiday – but it was later compensated with "interest." Whereas the first of Nissan, commemorating the inauguration of the temporary Mishkan, is not marked by a great deal of fanfare, the 25 th of Kislev became a day of great festivity observed by Jews around the world for millennia. The Midrash's comments bring to mind a different Midrashic account, regarding the fish in the Yam Suf (Sea of Reeds). When Hashem drowned the 600 Egyptian horsemen who had pursued Beneh Yisrael into the sea, the fish were overjoyed, and prepared to indulge in the robust feast that had just been presented to them. But just as they were set to eat, the bodies of the Egyptian horsemen were sent ashore. Beneh Yisrael feared that the soldiers had not drowned, but rather came ashore, and thus still posed a threat. In order to allay the people's concerns, Hashem had the sea expel the remains of the Egyptian warriors onto the shore where they were standing, so they would see them and know that their pursuers were indeed dead, and they were thus no longer in danger. The fish were, naturally, disappointed over the sudden loss of the large amounts of food that they thought they would soon be enjoying. Hashem repaid the fish years later, during the battle waged by Beneh Yisrael in the times of the prophetess Deborah against the army of Sisera. During this war, Hashem drowned the enemy's 900 chariots in the Kishon River. As compensation for having lost the 600 Egyptian horsemen – the fish were given 900 Canaanite soldiers. This is a reason given for the custom that many have to ensure to eat fish on Shabbat. Many people might have serious misgivings about closing their businesses on Shabbat, or about taking off from work, worrying about the loss of income. The fish reminds them that Hashem always repays in full – and with "interest" – for the sacrifices we make for Misvot. Whatever expense or loss we incur for the sake of a Misva is more than worth it – because we are guaranteed to receive much more than we've lost. The Gemara (Besa 15b) teaches that Hashem tells us: "My children! Borrow on My account to make the day [of Shabbat] sacred, and trust Me that I will repay." Hashem guarantees that all the money we spend for Shabbat and holidays is being charged to His account, and He will repay us in full. And, as we have seen, He not only repays the money we spend, but also gives us much more. Performing Misvot is always the greatest investment we can ever make, one which guarantees to bring us the most profitable returns.

The Maidservant's Vision: Redefining Jewish Experience and Philosophy Our latest Madlik Disruptive Torah episode challenges conventional wisdom about Jewish history and philosophy. Exploring the concept of "root experiences," we delve into how a simple maidservant's vision at the Red Sea can reshape our understanding of Jewish thought and practice. Background and Context The episode centers on Parashat B'shalach, specifically the Song of the Sea in Exodus 15:1. This iconic moment in Jewish history is recited daily in morning prayers, underscoring its significance. Geoffrey Stern and Rabbi Adam Mintz examine various interpretations of this passage, focusing on a particular Midrash that claims a maidservant at the Red Sea saw more than even the greatest prophets. This seemingly innocuous Midrash becomes the springboard for a profound discussion on post-Holocaust Jewish philosophy, drawing on the works of Emil Fackenheim, Martin Buber, Elie Wiesel, and Yitz Greenberg. Key Insights and Takeaways 1. The Power of Collective Experience The episode emphasizes the unique aspect of Jewish tradition that values collective experience over individual revelation. Unlike other religions founded on the visions of a single prophet, Judaism's foundational moments involve the entire community. This perspective challenges us to reconsider the importance of communal participation in religious and cultural experiences. 2. Redefining historical perspective and theology The Midrash's assertion that a maidservant saw more than the prophets Isaiah and Ezekiel challenges traditional hierarchies of religious knowledge. It suggests that direct experience can trump even the most sublime visions. Geoffrey explains Fackenheim's interpretation: "After the Holocaust, we can no longer run away from those... inconvenient truths of good and evil, those inconvenient truths of what happened to God's chosen people. We cannot escape into the world of philosophy and Kabbalah." This idea invites us to question our assumptions about wisdom and authority, especially in the face of profound historical events. 3. The Concept of "Root Experiences" Fackenheim introduces the idea of "root experiences" - pivotal moments in Jewish history that shape the collective consciousness. These experiences are characterized by: - Involvement of the multitude - Transformation of earthly reality, not just heavenly visions - Ongoing impact on future generations - Inspiring action and change This framework offers a new lens through which to view Jewish history and tradition, emphasizing the ongoing relevance of past events. Challenges and Practical Advice 1. Embracing Contradiction Fackenheim argues that Jewish thought, particularly Midrashic thinking, thrives on contradiction. Rather than seeking to resolve these tensions, we should embrace them as reflective of the complex nature of human experience. Fackenheim writes: "Midrashic thinking cannot resolve the contradictions in the root experience of Judaism, but actually expresses them. Midrashic thought, therefore, is both fragmentary and whole." This perspective challenges us to move beyond black-and-white thinking and embrace the nuances of our traditions and experiences. 2. Balancing Tradition and Contemporary Challenges The episode grapples with the challenge of honoring Jewish tradition while remaining responsive to modern realities. Fackenheim warns against making Judaism "absolutely immune to all future events except Messianic ones," arguing that this approach dismisses the challenges of contemporary events. Instead, we're encouraged to engage with our traditions in a way that allows for growth and adaptation in response to new circumstances. 3. Redefining the Importance of Historical Events The discussion suggests that the literal historical accuracy of events like the splitting of the Red Sea may be less important than how these stories have shaped Jewish consciousness over time. Geoffrey explains: "What makes the Jewish people, what guarantees its future, what gives us hope and faith, is that we can still look at the Red Sea event and look at it from the perspective of 2000 years of Jews who have reacted to it, 2000 years of Jews who can talk about it without even talking about the historical event." This perspective invites us to engage with our traditions not as fixed historical facts, but as living, evolving narratives that continue to shape our identities and values. What We Learned About Jewish Philosophy and Experience This episode of Madlik Disruptive Torah offers a profound reimagining of Jewish thought and experience. By exploring the concept of "root experiences" and the power of collective memory, it challenges us to reconsider our approach to tradition, wisdom, and contemporary challenges. The discussion invites us to: - Value collective experiences over individual revelations - Recognize wisdom in unexpected places - Embrace contradiction as a source of depth and meaning - Engage with tradition in ways that remain responsive to modern realities - See our sacred texts and stories as living, evolving narratives As we grapple with the complexities of modern Jewish identity and the ongoing impact of historical traumas like the Holocaust, and ongoing conflicts, these insights offer a framework for engaging with our traditions in meaningful, transformative ways. Whether you're a scholar of Jewish philosophy or simply curious about new perspectives on tradition and experience, whether you're secular or religious, this episode provides valuable food for thought. We encourage you to listen to the full discussion and continue exploring these ideas in your own study and practice. Sefaria Source Sheet: https://www.sefaria.org/sheets/622215 Transcript on episode web page: https://madlik.com/2025/02/06/root-experiences-beyond-philosophy/   

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Where Mikra Meets Midrash - The Case of Yosef haTzaddik, by Rav Yitzchak Etshalom In this shiur, we examine the Midrashic martyrology of the עשרה הרוגי מלכות and how it developed from several Midrashic tropes in a reading of the story of the sale of Yosef. The shiur was given in the context of the SAR-sponsored Yemei Iyyun in Tanakh (June 23, 2024) and was given in memory of Ari Levine. ארי בן מנחם צבי ז"ל. Source sheet >>

Students of the Almighty's holy Torah are familiar with the term midrash. It refers to a series of books that serve as commentaries on the Torah and on other holy writings. But where does the Midrash come from? What authority does it have? What about the comments in the Midrash that seem outlandish and totally unreasonable. Are we supposed to understand them as being true? Are we supposed to understand them as being literal? What about conflicting citations in the Midrash? In this sweeping podcast, we explore the origin and the the standing of Midrashic literature.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

In Episode 26 of the Bardcast we begin with Yom Kippur and Rosh Hashanah and then consider the turning point of the incarnation, through a midrash style dialogue poem The Making of Mankind. In a lighthearted style, this imagined dialogue between God and Lucifer explores the enthusiasm God has for life and the glowering cynicism and “proposal” of Lucifer. We reflect on the value of returning to our early work and seeing the “call” in the themes that have inspired our “interpretive act” that is the gift of writing. A writing prompt follows and you are encouraged to send in a dialogue. The version of God and Luci that you'll hear on the Bardcast is taken from Sarah's CD “Lipstick is a Spiritual Experience” that is available on https://sarahdenordwall.com/shop/

This week, in our Shabbat at Home series, Eliana and Ellen consider the Midrashic possibilities of Hamotzi - the blessing over the challah. Topics include how challah holy-tizes all of our time, to tear or to cut, and which gardens grow bread trees. Plus, we listen to our favorite 90s Jewish hip hop classics!  As partners with g?d in the act of creation, how can we create that world of sustenance and goodness and support for all? Join our facebook group to comment. Check out this week's show notes and transcript @ www.lightlab.co/podcast/episode-66-hamotzi Follow us on facebook and instagram @thelight.lab. Support our show! Sponsor an episode or donate here, and please rate, subscribe, and share around. Thank you!

We are in Perek Shira, studying the songs of creation, and today's song is the song of the wind , from Yeshaya 43,6: רוח אומר אֹמַ֤ר לַצָּפוֹן֙ תֵּ֔נִי וּלְתֵימָ֖ן אַל־תִּכְלָ֑אִי הָבִ֤יאִי בָנַי֙ מֵרָח֔וֹק וּבְנוֹתַ֖י מִקְצֵ֥ה הָאָֽרֶץ׃ T he wind says, God tells the Tzafon/northern wind, 'Give; and to the Teiman/southern wind, 'Do not stop; bring My sons from far, and My daughters from the other end of the world.'" Rashi says, this is talking about the in-gatherings of the exiles. To the northern wind, which is a weaker wind, it says give, and to the southern wind, which is a stronger wind, it simply says don't stop. We don't have to give it any extra motivation. Similarly, in Shir HaShirim , it says Uri Tzafon U'Voi Teman. The Tzafon / northern wind, we must arouse , and to the Teiman/ southern wind, we just say, come, for the same reason. That's the simple explanation- the wind is singing a song, and eventually it will be responsible for bringing the Jews from exile. But the Hida has a deeper explanation, which he cites three times: Once in his commentary on Perek Shira, another time in his commentary Chomat Anach , on our Pasuk in Yeshaya מג, ו , and also in his commentary on Shir HaShirim ד,טז in the pasuk Uri Tzafon . So the Hida is very excited with this explanation. He quotes a Yalkut Reuveni, page 114, that tells us that when we pray every day, our requests are immediately answered by God. God sends it down. The only problem is, customs is in the way. There's a Bet Din in the Tzafon/ north (the north symbolizes justice and challenges) , as it says in the pasuk, " The prophet says, from the Tzafon/north, evil will come" ( referring to the Babylonians that came from the north). So in the northern side there is a Bet Din. If you don't deserve it, you're not going to get it, and all of those goods are confiscated by customs. Imagine the new car you asked for- it's there , but it got stopped by customs, and it's sitting there for a very long time. Until when? Until the times of Mashiach. And then, we will tell the northern wind, " Give us the goods. Give us all those items that have been seized by customs. Release them now to the sadikim that will partake from them in the future. That's what it means to say to the northern wind, " Give ,"give your goods out. And in the sefer Chomat Anach, he says, that's what the Pasuk means, How much is the good that you have hidden for those that fear you? Tzafanta means hidden . But it can also be Tzafon / the north , because the northern side is where everything is tzafun / hidden . We want those hidden requests. This is a tremendous chidush in prayer. When they say, no prayer is lost , it's very true. The prayer was answered. The goods are there. They just got stopped by customs. Tzafun may sound familiar because on the night of the Seder, we have Tzafun , when we hide the Afikoman. One of the reasons we hide it is to hint to this concept of the hidden treasures/ Tzafun , that are waiting for us in the future. That's a slightly mystical explanation. The Midrashic explanation says that in Midrash Rabba in Esther 2,15, where it tells us that Achashverosh tried to make everybody happy. To which Hashem says, I, Kal V'yachol, have difficulty making everyone happy. And now you want to make everyone happy? For example, he says, two men want to marry the same lady but they can't. If two boats are traveling in different directions., how do I satisfy them both? If two people come to be judged, you can't make them both happy. That, he says, is in Olam Hazeh . You can't have a northern wind and a southern wind coexisting and working things out. But in the future, by Kibbutz Galuyot , , Hashem says, I'm going to bring a wind from two different directions. And that's what it means that, אֹמַ֤ר לַצָּפוֹן֙ תֵּ֔נִי וּלְתֵימָ֖ן אַל־תִּכְלָ֑אִי When I bring children back, I'm going to be able to do it in wondrous ways. But it sounds like even in Olam Hazeh, the Midrash says, God does the will of those that fear Him. That means even though there might be conflicting wills, God can make them both happy . When praying for the government. it says Hanoten Tishua L'Melachim / the One who gives salvation to the kings and gives control to the princes, His kingdom is forever (referring to God); Who saved David Hamelech from an evil sword? The One that creates a path in the sea, and in harsh waters, a path. He should bless our leader. The question is asked, What does creating a path in the ocean have to do with blessing the king ? It doesn't seem to be analogous. The answer is based on the story where a certain king asked Rav Yitzhak of Volozhin, " You Jews pray. But there are Jews in France, and there are Jews in Germany. If France and Germany are at war, and each one's praying for the success of their country, how does your God work that out?" He answered, "A t sea, when one person wants to go north and one person wants to go south, God is able to work it out." So too, Hashem could work it out so that both kings being happy. And that's what it means that just like God makes the two sailors get to where they have to go, He can get the two countries to work it out together. Which brings us back to our pasuk אומר אֹמַ֤ר לַצָּפוֹן֙ תֵּ֔נִי וּלְתֵימָ֖ן אַל־תִּכְלָ֑אִי God has the ability to work out seemingly contradictory requests. Everything will work out whether it's in this world, like we just said, or it's in the time to come. This is the song of the wind .

Does the Misva of Kibud Ab Va'em – honoring parents – require a grown child to live near his parents so he can care for them, or simply because they want to be near him? Or is one allowed to live wherever he pleases, regardless of his parents' preference? Numerous sources indicate that one must, indeed, live near his parents. The Gemara comments that Yaakob Abinu was punished for the years he spent away from his parents, Yishak and Ribka, clearly implying that one must live near his parents so he can fulfill the Misva of Kibud Ab Va'em. The Maharil (Rav Yaakob Halevi Mollin, Germany, 1365-1427), as recorded in his "Likkutim," ruled explicitly that a person should live near his parents (listen to audio recording for precise citation). Some inferred this ruling from the comments of the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204), who writes that if a person's parent became senile, then the son should move somewhere else – implying that under normal circumstances one should live near his parents. Furthermore, the Sefer Ha'hasidim (by Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that if one's parents instruct him not to get married, because they are afraid that he would then move away, he should not listen to them; rather, he should get married and live with or near his parents. Once again, we see that if the parents want their child to live near them, then he should accede to their wishes. The Midrashic volume Yalkut Reubeni similarly comments, "It is an honor for a parent to live near his children." This is also the position of the Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevarduk, 1829-1908), who writes that a person does not have to accede to his parents' demand that he not go away from town to learn Torah. The Gemara writes that Yaakob was not punished for the years he spent away from home learning in the yeshiva of Shem and Eber, thus demonstrating that one may leave his parents' town – even against their wishes – for the purpose of learning Torah. Otherwise, however, one must remain near his parents. This is, indeed, the Halacha. Just as one must acquire Tefillin so he can fulfill the Misva of Tefillin each day, similarly, one must ensure to live near his parents so he can fulfill the important Torah obligation of Kibud Ab Va'em. Even if the parents do not need their child to care for them, nevertheless, if they want him to live near them, he should accede to their wishes. There are, however, several important exceptions to this rule. The Aruch Ha'shulhan rules that if one needs to move away for purposes of earning a living – meaning, his job requires him to relocate – then he may move away even against his parents' wishes. Furthermore, if living near one's parents may threaten his Shalom Bayit (peace in the home), such as if they will meddle in his personal affairs and interfere with his marriage, then he may move away. Certainly, if there are no suitable options for one's children's Jewish education in the area where his parents live, then he may move elsewhere for the sake of his children's education. And, it goes without saying that if the parents approve of their child's decision to move away, then he is permitted to do so. Summary: The Misva of honoring parents requires a person to live near his parents, unless they do not mind if he lives elsewhere, or if he must live somewhere else for reasons such as work or his children's education, or if he fears his parents may interfere with his marriage.

We're now in Mishleh 28, 25 רְחַב־נֶ֭פֶשׁ יְגָרֶ֣ה מָד֑וֹן וּבֹטֵ֖חַ עַל־יְהֹוָ֣ה יְדֻשָּֽׁן׃ A Rechav Nefesh/greedy person stirs up strife. But one who relies on Hashem will have abundance. That's the simple Artscroll definition of the pasuk. And now for the commentaries… “Rechav Nefesh ” is a term used in Pirkei Avot , where Bilaam, is described as having a ‘ Nefesh Rechava ,' which means he's a Baal Ta'ava, a man of desire. That's a Nefesh Rechava, Yigareh Madon/ stirs up strife.. Rashi says he brings upon himself Middat HaDin/God's justice. [When a person just indulges his own pleasures and is selfish, that arouses God's judgment on him. But a person who's selfless is someone that's giving, which brings God's mercy upon him. It's not really our topic, but it's an important point.] וּבֹטֵ֖חַ עַל־יְהֹוָ֣ה The one who relies on Hashem is יְדֻשָּֽׁן Yedushan , which the Mesudat Sion says is a term of being anointed with oil, as it says in Tehilim 36 יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ That's the simple explanation. The Gaon of Vilna explains that a man of desire is someone who's not happy with his lot. He's always angry because everything is too small or not enough, and therefore, he lives a miserable life. And since he's always angry, the smallest thing is going to tick him off, so he's going to get into arguments. But the one who relies on Hashem is the opposite. He is Sameach B'Helko/happy with his lot . He's happy with what he has, so he's in a state of tranquility because he's in a world of completeness. The Malbim says that this man is not only going to get into arguments with people because he's not in the right mood, he's going to start having complaints against God, because he looks at everything in the world as going wrong. He's constantly complaining. Conversely, the one who relies on Hashem, who is not being pushed by his desire, who is happy with what Hashem gives him is going to find what he needs. That's all on what we call the pshat level. The sefer Zera Yaakov, written in the 1700s by Rabbi Yaakov Ben Haim HaKohen, says Rechav Nefesh is referring to Zimri ben Salu, a man of desire who sinned with Kozbi. He caused arguments. He caused arguments with Moshe Rabbenu, and he caused 24,000 people to die. He caused arguments between God and the Jewish people. He says the Bote'ach al Hashem, the one that relied on Hashem, was Pinhas. Pinhas was zealous and killed them both, and he got wonderful blessings from Above. He says, Yodushan refers to the portion of the Mizbe'ach called the Terumat HaDeshen, where they put the pile of ashes. It says, all the blessings came to the Jewish people from the korbanot . So Pinhas, the one that relied on Hashem, merited to become a Kohen Gadol, and brought an abundance of blessings upon the Jewish people through the Korbanot . That's more of a Midrashic reading into our pasuk. There's a very interesting point in this pasuk, which goes back to the Hovot Halevavot in Shaar HaBechina where he discusses why it is that people don't see God creation. He also says, in Shaar Bitachon, that this interferes with our reliance on Hashem. If we don't see Hashem in creation and we don't see how He's taking care of us, we don't rely on Him. He says it comes because of our great desire for more. We're always looking at what we don't have and not at what we do have. We can't see God, because we only see what we don't have. As the famous question goes, Is the cup half empty or half full ? Half empty is the man of Ta'ava . He only sees what he doesn't have. Nothing satisfies him. On the other hand, the Baal bitachon is a man who's able to slow down and see and appreciate what he has, and see how God has been taking care of him until now, in all the wonderful things that he has. He can truly feel like he's bathing in the goodness of God. This is a fundamental- we should not be looking for more, but rather, appreciating what we have. This is actually a prerequisite for bitachon because if a person is always complaining, bitachon doesn't do anything. They think, My life is miserable, but their life is not as miserable as they think it is. The cause is the Middah of desire , always looking for what you don't have, desiring more worrying about what the Joneses have, etc. This is a beautiful lesson. Mishleh is always about opposites. One would not simply say that the opposite of bitachon is a Nefesh Rechava, a greedy person that's chasing his desire . That's our pasuk for the day. רְחַב־נֶ֭פֶשׁ יְגָרֶ֣ה מָד֑וֹן וּבֹטֵ֖חַ עַל־יְהֹוָ֣ה יְדֻשָּֽׁן׃ The man who's greedy causes arguments. And one that relies on God will have abundance.

We are discussing Pesukei Bitachon and we are in Tehilim 32,10: רַבִּ֥ים מַכְאוֹבִ֗ים לָ֫רָשָׁ֥ע וְהַבּוֹטֵ֥חַ בַּֽיהֹוָ֑ה חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ The rasha has many pains. The one that relies on Hashem is surrounded by kindness Simply, we're contrasting two people, the rasha who suffers, and the one that relies on Hashem, who is surrounded by Hashem's kindness. The Midrashic explanation is that רַבִּ֥ים מַכְ אוֹבִ֗ים לָ֫רָשָׁ֥ע / the wicked man has many pains, וְהַבּוֹטֵ֥חַ בַּֽיהֹוָ֑ה חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ / but if the wicked man relies on God, even though he has his sins , he will be surrounded by kindness. And now for the hiddush , at least for me: The Ketav Sofer on Bereshit 47,29, says that the pasuk starts off with רַבִּ֥ים מַכְאוֹבִ֗י ם לָ֫רָשָׁ֥ע / Many pains for the wicked, so it should continue with and kindness surrounds the one that relies on Hashem, because just like when we spoke about the rasha , we first said the things that happened to the rasha , so too with the Sadik , we should also first say what happens to the Sadik , which is that חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ kindness surrounds him Why does it say, Many pains to the wicked and the one who relies on Hashem, kindness surrounds him? He explains that it means, רַבִּ֥ים מַכְאוֹבִ֗ים לָ֫רָשָׁ֥ע /The rasha deserves to have many wicked things happen to him , but וְהַבּוֹטֵ֥חַ בַּֽיהֹוָ֑ה / because there is a sadik out there who's relying on Hashem, חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ his merits protect the rasha and the Hessed of the Sadik surrounds the rasha as well. As long as we have a Sadik with us, the Sadik protects us. This, for me, is a new and beautiful way of reading the pasuk , appreciating the power of the Baal Bitachon , and how he is actually taking care of the world with his bitachon. The Hovot Halevavot points this out in the introduction to Shaar Bitachon, where he writes that people should respect, and will respect, the Baal bitachon for just by being close and seeing the Baal Bitachon, people are blessed. Just by coming close to them, he causes benefit to his city, and pushes off all types of tragedies from his city. As the pasuk says, The sadik is the foundation of the world and he proves it from Lot, who was considered a Baal Bitachon compared to the people of Sedom, and Lot saved the city of Tso'ar. It's important to understand and appreciate the Baal Bitachon's impact on the whole world. Another famous example, and one of the greatest Baalei Bitachon of all time, was Rav Hanina ben Dosa. He is the one who says En Od Milevado/ there's nothing else but God (Masechet Chulin,7b) Nothing can affect me. No one can hurt me, no one can impact me. He's also the one that said, The One that says that oil should light will say that vinegar should light. He's the one that when he put his foot into the snake hole, the snake bit him, and the snake died! Furthermore, about him it says (and it's no coincidence), that a heavenly echo goes out every day and says, “ The whole world is sustained because of My son Hanina, and all he needs is a pound of carob. ” He survives on almost nothing and yet brings beracha to the whole world. The rabbis explain that when it says, “ The whole world is being sustained because of My son Hanina,” the Hebrew word for because/Bishvil , can also mean a pathway , in that Rav Hanina ben Dosa is a pathway to God that brings down the parnasa for the entire world. And yet he survives on very little. He is the greatest Baal Sedaka in the world; his kindness surrounds the entire world. That's the power of the Baal Bitachon. He might not have much, but he's supporting the world. The Ben Ish Chai has a prayer for the night of Rosh Hashanah with many gates of blessings in the merit of different people, and he rhymes the gate of the blessing with the person's name. One of them is, Tiftach Lanu Shaar Parnasa/ Open for us the gates of sustenance B'Zchut Rabbi Hanina Ben Dosa/ In the merit of Rabbi Hanina Ben Dosa. The question is, Rav Hanina is not alive anymore, and further, the Gemara was written way after he died. And yet it says, “ Every day a heavenly echo goes out…” but the rabbis tell us that it was not just for then. Rav Hanina was an example of that person, but every generation has Baalei Bitachon who bring the beracha down to the entire world. This was a hiddush for me- רַבִּ֥ים מַכְאוֹבִ֗ים לָ֫רָשָׁ֥ע Many pains are deserved to the wicked, but because of the man that relies on Hashem, וְהַבּוֹטֵ֥חַ בַּֽיהֹוָ֑ה חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ He surrounds the entire world with kindness. How beautiful!

Rabbi Dunner's shiur delves into the significance of the four cups of wine at the Pesach Seder. He explains their connection to the four expressions of redemption in the Exodus story, offering insights into their symbolic meanings. Rabbi Dunner also touches on various interpretations from Talmudic and Midrashic sources, including an interesting link between the four cups and Pharaoh's butler's dream.

After the destruction of the Temple, the rabbis built on Biblical mystical practice. Through both Talmudic and Midrashic creativity, the rabbis of this period expanded and developed new models of mysticism. They also created boundaries for this practice, establishing the ein dorshin (one must not expound on) in Mishnah Hagigah 2:1, limiting the content around work of Creation and the work of the Chariot to those who are wise who understand their own mind. After expanding on these elements, Dr. Fishbane engages the story of the Pardes, the four scholars who enter the orchard and what happens after a revelatory experience.Subscribe now:RSS: https://www.spreaker.com/show/3550593/episodes/feedApple Podcasts: https://podcasts.apple.com/us/podcast/exploring-kabbalah/id1739159484Hosted by: Dr. Eitan FishbaneProduced by Ellie GettingerEdited by Sarah BrownCover art: Lee WilletTheme music: “Yah Notein Binah” from Seeds of SongFind more JTS Podcasts at www.jtsa.edu/torah/podcasts

The day of 7 Adar is the day of Moshe Rabbenu's death, and many have the custom to observe a fast on this day. Others have the custom of learning special material in the synagogue on the night of 7 Adar in commemoration of Moshe Rabbenu's passing. In truth, the precise date of Moshe's passing is subject to debate. The Midrashic text Yalkut Shimoni (Yehoshua, chapter 5) cites the view of Rabbi Eliezer who held that Moshe passed away on 7 Shebat, and not 7 Adar. Of course, the accepted view is that he passed away on 7 Adar. However, even within the accepted position we find different views concerning Moshe's death. Rabbi Yehoshua maintained that Moshe died on 7 Adar during an ordinary, twelve-month year, when there was only one Adar. Rabbi Elazar Ha'moda'i, by contrast, claimed that Moshe died during Adar Rishon of a leap year, when there were two months of Adar. The Gemara in Masechet Kiddushin (38a) comments that Moshe died thirty days before Beneh Yisrael began their preparations to cross the Jordan River, which occurred in Nissan. Clearly, then, according to the Gemara, Moshe died either on 7 Adar of a regular year, or on 7 Adar Sheni during a leap year. This debate, of course, will affect the date of the observance of 7 Adar during a leap year. If Moshe died on 7 Adar of an ordinary year, or on 7 Adar Sheni of a leap year, then the observance should be held in Adar Sheni. According to Rabbi Elazar Ha'moda'i, however, Moshe died during Adar Rishon, in which case the observance should be held on 7 Adar Rishon. Practically speaking, those who observe 7 Adar should, in a leap year, observe the occasion twice, both on 7 Adar Rishon and on 7 Adar Sheni, in order to satisfy all views. Regarding the commemoration of a loved one's Yahrtzeit, the Shulhan Aruch rules that if a parent passed away, Heaven forbid, in Adar, then in a leap year the Yahrtzeit is observed during Adar Sheni. If the parent passed away during Adar Rishon in a leap year, then in regular years the Yahrtzeit is observed on that date during the single month of Adar, and in leap years, the Yahrtzeit is observed during Adar Rishon. If the parent passed away during Adar Sheni of a leap year, then the Yahrtzeit is of course observed in a leap year during Adar Sheni. Summary: There are those who observe a fast and conduct a special learning session on 7 Adar, the Yahrtzeit of Moshe Rabbenu. In a leap year, these customs should be observed both on 7 Adar Rishon and on 7 Adar Sheni. An ordinary Yahrtzeit for a loved one who passed away during Adar is observed in a leap year in Adar Sheni. Of course, if the loved passed away in a leap year in Adar Rishon or Adar Sheni, then the Yahrtzeit is observed during a leap year in that same month.

The Mishkan was finally complete. The nation looked at the magnificent work with great joy, and Moshe was proud. So proud, in fact, that he did something that he only did once more– just before his death: he blessed the entire nation. Actually, the erection of a Mishkan was the greatest blessing in itself. Hashem had promised the Jewish nation in Parshas Terumah, “Build me a Mishkan— and I will dwell among them” (Exodus 25:8). But Moshe felt that he, too, would add a blessing. וַיַּ֨רְא מֹשֶׁ֜ה אֶת־כׇּל־הַמְּלָאכָ֗ה וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה כֵּ֣ן עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם מֹשֶֽׁה׃ {פ} And when Moses saw that they had performed all the tasks—as יהוה had commanded, so they had done—Moses blessed them. https://www.sefaria.org/Exodus.39.43 והנה עשו…כן עשו, and behold they had done it…so they had done. The additional word והנה in this verse alludes to the speed with which the Tabernacle was built, something that was very pleasing to Moses when he looked at the components the people presented him with. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.1 עוד ירצה באומרו עשו אותה לשון תיקון שתקנו אותה כמצטרך, ועוד מודיע שהשכיל בה שעשאוה כאשר צוה ה' בפרטי המשפט, והוא אומרו כאשר וגו' כן עשו. The addition of the word אותה in the line עשו אותה, testifies to the quality of the work. The artisans had put to use all their intelligence in constructing these parts and the result had proved successful. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.2 עוד ירצה על פי דבריהם ז'ל (זבחים ס'ב.) כי יש פרטי המצות שאינם לעיכוב אלא למצוה ומנו חכמים דברים המעכבים זה את זה, והודיע הכתוב בכפל המעשה לומר שעשו כל אשר צוה אפילו דברים שאינם אלא למצוה מן המובחר: If we follow the approach of the Talmud Zevachim 62 that every commandment contains details which are not mandatory but which are desirable, the Torah tells us that the artisans performed even all those details which were not mandatory. This explains why the Torah repeated the word עשו, they did, i.e. the artisans did both what was mandatory and what was in effect optional. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.3 ויברך אותם משה. טעם שהוצרך לומר משה ולא סמך על זכרונו בסמוך, לומר לא תהיה ברכה זו קלה בעיניך כי משה איש האלהים ברכם ודבר גדול הודיע הכתוב בדבר זה, ולטעם זה הוא שהודיע הכתוב ואמר ויברך אותם וזולת היות משה אין התורה מגדת אם יברך אדם לחבירו: ויברך אותם משה, Moses blessed them. The reason the Torah wrote the name Moses instead of simply 'he blessed them,' (seeing that his name was mentioned at the beginning of our verse) is to teach us not to take this blessing lightly. It is something very special to be blessed by a man of G'd such as Moses. If the people had been blessed by someone of lesser stature the Torah would not have recorded this as something we have to know so many thousands of years later. Normally, the Torah could have written משה ברך אותם, or: הוא ברך אותם. By placing the name Moses at the end of the line the Torah taught us the significance of being blessed by someone of Moses' standing. https://www.sefaria.org/Or_HaChaim_on_Exodus.39.43.4 ויברך אתם משה. אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְמַעֲשֵׂה יְדֵיכֶם, וִיהִי נֹעַם ה' אֱלֹהֵינוּ עָלֵינוּ וְגוֹ', וְהוּא אֶחָד מִי'א מִזְמוֹרִים שֶׁבִּתְפִלָּה לְמֹשֶׁה (ספרא): ויברך אתם משה AND MOSES BLESSED THEM — He said to them “May it be the will of God that His Shechinah rest upon the work of your hands; ‘and let the beauty of the Lord our God be upon us and establish Thou the work of our hands upon us'” (Psalms 90:17.) (Sifra, Shemini, Mechilta d'Miluim 2 15) This (from ויהי נועם onward) is part of one of the eleven Psalms (90—100) that are in the section beginning with, תפלה למשה; (Numbers Rabbah 12:9). https://www.sefaria.org/Rashi_on_Exodus.39.43.1 וִיהִ֤י ׀ נֹ֤עַם אֲדֹנָ֥י אֱלֹהֵ֗ינוּ עָ֫לֵ֥ינוּ וּמַעֲשֵׂ֣ה יָ֭דֵינוּ כּוֹנְנָ֥ה עָלֵ֑ינוּ וּֽמַעֲשֵׂ֥ה יָ֝דֵ֗ינוּ כּוֹנְנֵֽהוּ׃ May the favor of the Lord, our God, be upon us;let the work of our hands prosper,O prosper the work of our hands! https://www.sefaria.org/Psalms.90.17 כוננהו. כונן אותו, ושני פעמים ומעשה ידינו כוננהו א' על מלאכת המשכן שבירכן לישראל והתפלל שתשרה שכינה במעשה ידיהם במשכן ואחת שתהא ברכה במעשה ידיהם: establish it Establish it. The two times “and the work of our hands establish” [are mentioned are for the following purposes]: One is for the work of the Tabernacle, when he blessed Israel and prayed that the Shechinah should rest on the work of their hands in the Tabernacle, and one is that there should be a blessing in the work of their hands. https://www.sefaria.org/Rashi_on_Psalms.90.17.3 And Beautiful thought by Rabbi Mordechai Kamenetzky At first it seems that Moshe is reiterating the promise that Hashem Himself made. Hashem had promised to dwell in the midst of the Sanctuary that the Jewish nation would build. Why, then did Moshe repeat G-d's promise as a blessing? Is he blessing them that Hashem should keep His word? Or is he perhaps bestowing a more powerful message? A man once approached Rabbi Yehuda Assad for advice. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills I may be able to turn that location into a profitable venture. Do you think I should buy it?” Rav Assad made a face. “I don't think that it would be prudent to enter that part of the city for a business venture.” The man left somewhat dejected. A few days later another man entered the Rabbi's study with the identical question about the same property. “There is an old, run-down store in the downtown area of the city. I can get it a very reasonable price. I think that with my marketing skills, and of course with Hashem's help, I may be able to turn that location into a profitable venture. Do you think I should buy it?” This time Rabbi Assad nodded in approval. “I think you should make a go of it. I have no doubts that it will be a success.” When word got out that the Rabbi was behind this new endeavor, the first man stormed into his study quite upset. “Why did the you tell me not to buy the property and then tell my friend just the opposite?” he demanded. “My dear student,” answered the Rabbi, “there is a great difference. Your friend took in a partner. He said that with the help of Hashem he could make a go of it. When someone includes Hashem in his plans, I am sure that he will succeed!” For the first time since the exodus the Jews had become accomplished craftsman, artisans, tailors, and contractors. They built a magnificent edifice in the wilderness. Moshe knew that a feeling of self-gratification might accompany their accomplishments. Perhaps they may begin to think that it was their wisdom, their skills and only their abilities that made this beautifulMishkanpossible. So he blessed them with words that were meant to dissuade any such delusion. “May Hashem's presence rest in your handiwork.” Of course Hashem promised that he would dwell in theMishkan. Moshe's question was, “would the Jews let him in?” Would they make him a partner? Would they recognizeHashemas a significant factor even in the physical handiwork that they themselves had wrought? To that end, Moshe's blessing incorporated the standard for every action, accomplishment, and success that anyone achieves. May Hashem be a part of your success. May the Shechina rest upon your handiwork. ובמדרש וירא משה את כל המלאכה זו מלאכת בראשית, את כל מלאכת המשכן לא נאמר אלא להודיעך ששקולה מלאכת המשכן כנגד מעשה בראשית, מיד ויברך אותם משה, מה ברכה ברכן אמר יהי רצון שתשרה שכינה במעשה ידיכם מיד אמר (תהילים צ׳:י״ז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו כוננה עלינו מפני שתחלתו (שם) תפלה למשה איש האלהים. וטעם מעשה ידינו נשיאות כפים שעשה אהרן ביום ההקמה שזה לשון עלינו, ומעשה ידינו כוננהו על ההצלחה במעשה ידיהם ולא כדעת רבי דוד קמחי ז'ל שפי' שהוא לשון כפול. A Midrashic approach (Tanchuma Pekudey 11): The words “Moses saw all the work,” refers to the מעשה בראשית, the creation of the universe; the Torah deliberately omitted adding the words מלאכת המשכן, “the work of the Tabernacle,” in order to teach us that this construction of the Tabernacle was equivalent in a sense to the construction of the universe itself. Immediately after Moses observed this he blessed the people saying: “may the Presence of the Lord, the Shechinah, come to rest on the work of your hands.” He continued immediately with the words of Psalm 90,17: “may the favor of the Lord, our G'd, be upon us; let the work of your hands prosper, O prosper the work of our hands.” The reason these words were appropriate is that the Psalm commences with the words “a prayer of Moses, the man of G'd.” The meaning of the words: “the work of our hands” is a reference to the priestly blessing bestowed upon the people by Aaron on the day the Tabernacle was put up. This is why the word עלינו “upon us,” Moses including himself, was appropriate. Finally, the last words in this blessing, the words ומעשה ידינו כוננהו, refer to the enduring success of the work the people had accomplished. This does not agree with the opinion of R' David Kimchi (רד'ק) who views these words as a repetition of what Moses had said before in order to reinforce his wish. https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_39.43.2 בשבת אנו זוכים לתוספת קדושה בכל תחומי החיים, ברוח ובחומר, בתפילה ובסעודות, והמגמה להמשיך את הארת השבת לימות החול. ובאר האר'י ז'ל, שעל ידי אמירת 'ויהי נועם' (תהלים צ, יז – צא, טז) בתפילת ערבית של מוצאי שבת, הננו ממשיכים את תוספת הקדושה הרוחנית של השבת לימות החול, ומבקשים, שנועם ה' ישרה על מעשה ידינו. ועל ידי סעודת 'מלווה מלכה', אנו ממשיכים את הארת הקדושה לאכילה של כל השבוע. On Shabbat we are blessed with additional holiness in all areas of life, material and spiritual, as expressed through prayer and meals. Our goal is to extend the light of Shabbat to the weekdays. Arizal explains that by saying Vi-yhi No'am (Tehilim 90:17–91:16) in Ma'ariv on Saturday night, we extend the additional spiritual holiness of Shabbat to the weekdays, and ask that God's grace rest upon all our endeavors. Through melaveh malka we extend the light of holiness to our eating all week. https://www.sefaria.org/Peninei_Halakhah,_Shabbat.7.7.3 פסוק 'ויהי נועם', יש בו כונות עמוקות ונשגבות, וצריך שתכוין לפחות בפשוטן של דברים, דכונתו על פי הזוהר הוא: אף על פי שאין אנחנו יודעים לכוין בסוד המצוות והתפילות, השם יתברך הוא ישלים כונתינו, ויעלה עלינו כאילו כונו בכל הכונות הראויות לכוין, ועל ידי כן מעשינו במצוות ועקימת שפתינו בתפילות, תהיה כוננה לעלות למעלה לעשות פעולתה, ובסידור רבינו הרש'ש ז'ל מבואר, שצריך לכוין בפסוק זה, שאם חטאנו וגרמנו לסלק אור הקדושה שנמשכה עלינו על ידי מעשים טובים, הנה אתה האל ברחמיך תכונן ותתקן לאותם מעשים טובים, ותחזור להמשיך עלינו אור אותה הקדושה, שתי כונות פשוטות אלו יכוין האדם בכל פעם שיאמר פסוק זה קודם כל מצוה ועסק התורה, ויש מדקדקים לכפול בכל פעם פסוק זה, כדי לכוין כונה אחת באמירה ראשונה, וכונה אחת באמירה שניה, והוא מנהג יפה, משום דבלאו הכי יש טעם בפעמיים, ובכל קהילות ישראל נוהגים להוסיף ביום טוב מזמור של אותו יום טוב, אך החסידים בבית אל לא נהגו לאומרו: https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vayigash_6.1

Join us as we journey through time to the shores of ancient Israel, where we will really dice into the concept of discipleship. Joined by Pastor Ryan Brown, Selena and I uncover the profound meaning behind Jesus' invitation to Peter, Andrew, James, and John, delving into the aspirations of Jewish youth and the transformative decision to become "fishers of men." We unravel the intricate relationships between education, rabbinical authority, and societal ideals, painting a vivid picture of the first-century world that shaped the understanding of purpose and legacy.Step into the sandals of history's most influential figures, exploring the nuanced distinctions of priests and rabbis, the rigorous paths to discipleship, and the socio-political implications of Jesus' teaching role. Pastor Ryan Brown challenges familiar portrayals of Jesus, inviting us to reexamine His image and the expectations of His contemporaries. We weave through the dialogues of Midrashic education, Jesus' lineage, and the emotional landscape of rejection and acceptance. Each chapter unveils a layer of the complex tapestry that is the heritage of faith and the personal significance of our aspirations from childhood to adulthood.Concluding this episode, we contemplate the radical inclusivity of Jesus' call, as He chose those society deemed unworthy, gifting them honor and mission. The stories of the first disciples resonate with our own search for worth and purpose, offering an invitation to each of us to become carriers of His teachings.  Today we're left inspired to recognize our value and emulate Christ's life in our own, carrying the torch of discipleship into the future.Facebook: https://www.facebook.com/RealBibleStoriesNotes: https://sermons.church/archives?church=PalmsBaptistBibleStudy&id=126Website: https://real-bible-stories.square.siteCheck us out on these Streaming Platforms: https://www.buzzsprout.com/1912582/share

Unlock the transformative power of prayer as we uncover the Talmudic secrets to a dedicated spiritual practice of prayer. This episode serves as a guide to harnessing full engagement in your prayers, shedding light on the Midrashic teachings that warn against a divided heart. We delve into the essence of Kavanah—intention—and how it breathes life into the rituals we perform, making the comparison between a body with a soul and a soulless ceremony. We learn why approaching prayer with joy and free from distractions not only aligns one with the Divine but also elevates the very act of prayer to a powerful mitzvah.Embark on a profound importance of praying for others. We share the moving story of a fallen soldier's ultimate sacrifice, and the incredible notion that by extending our prayers for others, we merit to also extend our own lives. The episode spotlights the impact of collective prayer, especially during times of shared sorrow, and the role empathy plays in our supplications. It's a reminder of our shared responsibilities and the strength that unity bestows upon us in the face of adversity.Finally, we tackle the complexities of the world through a Talmudic lens, discussing the anticipated response of nations at the time of the Messiah and what it means for us today. We propose a decisive strategy when facing cruel adversaries, informed by Talmudic wisdom on the perils of misplaced mercy. This episode calls for strength, action, and unwavering faith, as we turn to prayer as our beacon in these challenging times, seeking divine protection and strength for all. Join us for an episode that promises to not only enlighten but also inspire us to take bold and heartfelt action in our spiritual and worldly pursuits.This episode (Ep. #4) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Studio B to a live audience on January 23, 2024, in Houston, Texas.Released as Podcast on January 28, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Unlock the transformative power of prayer as we uncover the Talmudic secrets to a dedicated spiritual practice of prayer. This episode serves as a guide to harnessing full engagement in your prayers, shedding light on the Midrashic teachings that warn against a divided heart. We delve into the essence of Kavanah—intention—and how it breathes life into the rituals we perform, making the comparison between a body with a soul and a soulless ceremony. We learn why approaching prayer with joy and free from distractions not only aligns one with the Divine but also elevates the very act of prayer to a powerful mitzvah.Embark on a profound importance of praying for others. We share the moving story of a fallen soldier's ultimate sacrifice, and the incredible notion that by extending our prayers for others, we merit to also extend our own lives. The episode spotlights the impact of collective prayer, especially during times of shared sorrow, and the role empathy plays in our supplications. It's a reminder of our shared responsibilities and the strength that unity bestows upon us in the face of adversity.Finally, we tackle the complexities of the world through a Talmudic lens, discussing the anticipated response of nations at the time of the Messiah and what it means for us today. We propose a decisive strategy when facing cruel adversaries, informed by Talmudic wisdom on the perils of misplaced mercy. This episode calls for strength, action, and unwavering faith, as we turn to prayer as our beacon in these challenging times, seeking divine protection and strength for all. Join us for an episode that promises to not only enlighten but also inspire us to take bold and heartfelt action in our spiritual and worldly pursuits.This episode (Ep. #4) of the Prayer Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated my dearest friends, Dr. Leonard & June Goldberg! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Studio B to a live audience on January 23, 2024, in Houston, Texas.Released as Podcast on January 28, 2024_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area! ★ Support this podcast ★

Our parsha is one of unexpected reunions. After 20 plus years of separation, Joseph reunited with his brothers and his father. In this Parsha Podcast we focus on two elements of the reunification: firstly, we ponder the interesting question of whether or not Jacob actually bowed down to Joseph as foretold in the dream. Then, we explore a fascinating and frightening Midrashic comment on the lessons from the brothers' shocking revelation that the viceroy of Egypt is none other than Joseph.– – – – – – – – – – – – – – – – – – – – – –The Parsha Podcast is dedicated in honor of a new baby – Yehoshua David, the son of our dear friends Matt and Chava David. Young Yehoshua received his bris – this morning. We wish a hearty Mazal Tov to the whole family and extend our blessings to Yehoshua that he grows up to be a beacon for the Jewish people, a Talmid Chacham, and one who brings joy and pride to his family, to his community, and to the Almighty.– – – – – – – – – – – – – – – – – – – – – –DONATE: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Vayetze | Who Knew What and When - Revisited, by Rav Yitzchak Etshalom Was Rachel aware that she was Yaakov's promised bride?  Continuing our inquiry from last year's shiur, we explore the description of Lavan's "deception" of Yaakov regarding his marriage to (Rahel) Leah then Rahel and explore what each of the players in this dramatic sequence may have known or believed about the dramatic and meta-historically significant wedding night. We contrast the straightforward read of the text with the Midrashic approach and explain the role that each plays in our study of this scene and of the complex relationship between Yaakov and Lavan. Source sheet >>

Scripture Reading: Acts 2:37 - 2:47 37 Now when they heard this, they were acutely distressed and said to Peter and the rest of the apostles, “What should we do, brothers?” 38 Peter said to them, “Repent, and each one of you be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. 39 For the promise is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 40 With many other words he testified and exhorted them saying, “Save yourselves from this perverse generation!” 41 So those who accepted his message were baptized, and that day about 3,000 people were added.42 They were devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer. 43 Reverential awe came over everyone, and many wonders and miraculous signs came about by the apostles. 44 All who believed were together and held everything in common, 45 and they began selling their property and possessions and distributing the proceeds to everyone, as anyone had need. 46 Every day they continued to gather together by common consent in the temple courts, breaking bread from house to house, sharing their food with glad and humble hearts, 47 praising God and having the good will of all the people. And the Lord was adding to their number every day those who were being saved.Main ThemesTHE RESPONSERepentanceThe crowd is persuaded by Peter. Contrite over killing their own graciously God-given king, the crowd asks what to do. Peter summons them to repentance, as in the prophets, and to call on Jesus' name in a baptism involving such repentance. God's promise to them is the Holy Spirit. The biblical prophets summoned Israel to “turn” or “return” to the Lord. Similarly, in Acts 2 individuals need to turn from wickedness to righteousness, that is, change their lifestyle. Early Judaism heavily emphasized the value of repentance.The crowd is described as having a deep emotional response to Peter's message (“struck to the heart”), producing a favorable behavioral response. We need not assume exaggeration on Luke's part. He provides two other occasions where, by contrast, the emotional response provoked deadly hostility (Acts 5:33; 7:54). I think that we are so used to our current Christian world, we simply assume that joining a religious movement involves repentance. This was not the case at the time (and it is not the case today with many non-Abrahamic religions). Gentiles did not speak much of moral repentance in light of religion. Joining a new mystery cult simply supplemented one's previous religious experience.Because God's “kingdom” was his reign, those who turned to embrace his reign were accepting a new king. Genuine faith in Jesus as Lord requires acknowledgment of his lordship and beginning to adjust to its practical demands.BaptismJust as John the Baptist preached a baptism symbolizing repentance, so now does Peter. Jewish people traditionally applied immersion baptism only to Gentiles (more on this later). Peter here demands a conversion no less radical than that of a Gentile converting to Judaism, but from members of his own people who must likewise turn to Israel's God and the divinely appointed king, Jesus. After reading this passage in acts, we might ask: Is forgiveness tied to baptism or repentance? Are both required? “Forgiveness of sins” is explicitly associated especially with repentance in Acts and in Luke. Most importantly, Jesus' final command to the disciples in the Gospel of Luke was that of preaching repentance.Then he opened their minds so they could understand the scriptures, and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high.” Luke 24:45-49One could debate to what extent forgiveness of sins is also associated with baptism (i.e., the act of baptism itself as distinct from repentance). Some of the arguments are based on the grammar of the text we just read. Those arguments are complex and, frankly, beyond me. Besides, grammar alone is hardly dispositive of the issue. If we surveyed texts in Luke and Acts relating to forgiveness, we would find that forgiveness is more often associated with repentance than baptism, and repentance is never missing when baptism is mentioned with forgiveness of sins. Nevertheless, we cannot ignore the fact that for Luke baptism is not dissociated from repentance. At least under normal circumstances, one does not separate the two.As I remarked above, we live in such a Christianized age, we are not surprised by facts that ought to surprise us. The fact that Jesus' followers used baptism as the initiation rite is actually quite unexpected. Ritual lustrations were common throughout the ancient world. Various temples had their own rules mandating ritual purity. The early Jewish practice of ritual washings was widespread long before the time of the Jesus movement. Christian baptism seems a bit different, though. John's baptism in the Synoptic tradition was initiatory and eschatological, a baptism of repentance in light of the coming kingdom of God. The Qumran community practiced initiatory baptism, but unlike for early Christians, the initial baptism at Qumran was apparently viewed only as the first among many. The closest Jewish parallel to John the Baptist's and early Christian baptism was proselyte baptism, a specific and extremely potent form of ritual purification. Proselyte baptism provided a clear, symbolic line of demarcation between a proselyte's Gentile past and Jewish present, much like the baptism suggested in Acts.In Jesus NamePeter calls his audience to be baptized in Jesus' name. Jewish people were known for “calling on the Lord's name,” and the more specific application to Jesus would be striking. (Again, this reveals a high Christology.) But what does the phrase mean? Baptism “in Jesus's name” distinguishes this baptism from other Jewish immersion practices noted above, with respect to its object. That is, it clarifies the convert's new allegiance.We should also note that for Luke, baptism in Jesus's name does not involve a ritual formula uttered over an initiate but the new believer's calling on the name of Jesus. In Luke's writings, the verb to baptize (βαίτίζω) appears in both passive and active forms. However, in the formula “in the name of Jesus,” it appears only with passive uses of the verb. Put simply, I do not baptize you, you are baptized. This indicates that the formula has to do with receiving rather than giving. This is not to argue that early Christians would not have cared who supervised baptisms. The Promise of the SpiritLuke recalls earlier teachings about the Spirit through his terms “gift” and “promise.” By noting that the promise is for others, he makes the proper response for the present crowd (namely, repentance and baptism in Jesus's name) and the gift of the Spirit paradigmatic for all subsequent believers. By alluding to “far-off” Gentiles by way of Isaiah's language, Luke also reiterates the promise of the Spirit for the Gentile mission. By concluding that the gift was available to “as many as God calls,” Luke clearly echoes the end of Joel 2:32, completing the quotation interrupted in Acts 2:21.It will so happen thateveryone who calls on the name of the Lord will be delivered.For on Mount Zion and in Jerusalem there will be those who survive,just as the Lord has promised;the remnant will be those whom the Lord will call.SUMMARY AND EXHORTATIONVerse 2:40 (“[w]ith many other words he testified”) probably means that Luke skips through many supplementary proofs and arguments provided by Peter. Instead, Luke's narrative moves quickly to the final exhortation and emotional appeal: “Save yourselves!” This restates briefly the speech's central idea. The immediate referent of “save” here is Joel's prophecy in Acts 2:21: whoever calls on the Lord's name will be saved. Therefore this salvation at least includes deliverance from God's eschatological wrath and destruction, available through Christ. For Peter's hearers to save themselves from the generation's wickedness was not, as some later Gentile Christian interpreters would have it, a summons to leave Israel and their Jewishness; rather, it was a summons to leave their rebellion against God, like a repeated prophetic summons to Israel in the Old Testament.Peter's term γενεά (genea) means here a temporal “generation,” not (as some would interpret it) “race” (γένος). By calling the generation crooked here, Peter is appealing to the Old Testament, particularly Deuteronomy 32:5. Peter's point is an exhortation not to harden their hearts as their ancestors did in the wilderness.Peter thus continues the preaching tradition followed by John the Baptist, underlining the continuity of salvation history and of the saving message.3,000We discussed baptism earlier, so I will not discuss the religious significance of 3,000 people being baptized. Nevertheless, we should briefly consider the mechanics of this. Could so many people even be baptized in a day? (The text could easily be understood to mean that 3,000 came to believe in Jesus, regardless of whether the actual baptisms would have taken several days to perform. But let's assume the harder, albeit simpler reading of the text.) To accommodate the thousands of worshipers the temple hosted daily, the Temple Mount had plenty of baptismal pools. Even the Roman historian Tacitus was familiar with the claim that the temple held many pools.“Baptizing” in this period involved mainly supervision while the people coming for purification immersed themselves. Like John the Baptist, the disciples could have supervised mass baptisms, without having to physically lay hands on each person. Once verbal instructions were issued, mass immersions in response to Peter's command could have occurred.One more question: is 3,000 converts in one day a believable number? At feast times such as Pentecost, Jerusalem could host as many as half a million people, with an estimated thirty thousand from the Diaspora. The Temple Mount was large enough to hold tens of thousands at one time, perhaps up to four hundred thousand (according to some of the larger estimates). Even if some of these estimates are too high (although they might be correct), thousands of hearers and a rapid mass movement of three thousand conversions are not at all implausible.Another reason to believe Luke's account of converts is that Luke seems quite honest about audiences' reactions to hearing the gospel. After each sermon in Acts, Luke reports people's acceptance or rejection (2:41; 4:4; 5:33; 7:54; 8:6, 36;10:44; 13:44, 48-50; 17:32; 22:22; 28:24, 29). Reporting rejections does not seem to fit a false narrative of ineffable success.The First ChurchVerse 42 begins a summary section describing the Jerusalem community of disciples, or what I may refer to as the first church. Before we discuss whether this first church is meant as a model for the rest of us, let's just focus on the text. What is the community engaged in? Prayer, learning from the apostles, signs, eating together, and sharing of possessions. Let's discuss these in further detail.SummariesAs a quick side note, what do I mean by a summary section? Speaking of situations in broad terms (i.e., summarizing) is typical of ancient historiographical works that were based on research and the use of sources. In other words, here Luke condenses a wider collection of information than he can afford space to narrate.The Ideal CommunityIn the ancient world, just like today, tales and dreams of ideal communities that shared all possessions were not unusual. The language employed by Luke is reminiscent of Hellenistic language for the ideal community. However, Luke and his audience are probably not thinking of Gentile sources. Instead, there is a nearly unmistakable connection between this first church and the Old and New Testament emphases on caring for the poor. For example, recall a passage like Deuteronomy 15:7-11:If a fellow Israelite from one of your villages in the land that the Lord your God is giving you should be poor, you must not harden your heart or be insensitive to his impoverished condition. Instead, you must be sure to open your hand to him and generously lend him whatever he needs. Be careful lest you entertain the wicked thought that the seventh year, the year of cancellation of debts, has almost arrived, and your attitude be wrong toward your impoverished fellow Israelite and you do not lend him anything; he will cry out to the Lord against you, and you will be regarded as having sinned. You must by all means lend to him and not be upset by doing it, for because of this the Lord your God will bless you in all your work and in everything you attempt. There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land. Deuteronomy 15:7-11Consider also the following verses in Deuteronomy:One must not take either lower or upper millstones as security on a loan, for that is like taking a life itself as security. Deuteronomy 24:6When you make any kind of loan to your neighbor, you may not go into his house to claim what he is offering as security. You must stand outside and the person to whom you are making the loan will bring out to you what he is offering as security. If the person is poor you may not use what he gives you as security for a covering. You must by all means return to him at sunset the item he gave you as security so that he may sleep in his outer garment and bless you for it; it will be considered a just deed by the Lord your God.You must not oppress a lowly and poor servant, whether one from among your fellow Israelites or from the resident foreigners who are living in your land and villages. You must pay his wage that very day before the sun sets, for he is poor and his life depends on it. Otherwise he will cry out to the Lord against you, and you will be guilty of sin. Deuteronomy 24:10-15There are countless verses about helping the poor in the Psalms. Broadly speaking, the psalmists express the idea that the one who helps the poor will be blessed (e.g., Psalm 41:1-2). Jesus spoke repeatedly about helping the poor and about their blessings to come.So, this first church is surprising and unsurprising. Surprisingly, it describes a nearly unbelievable setting filled with love and generosity. Unsurprisingly, this has been the goal Moses, the Prophets, and Jesus spoke about. One could hardly expect otherwise.If one believes that Pentecost was a sort of reversal of the curse at Babel, then the church's unity in these verses builds upon that reversal. TeachingThe apostles' teaching provides a crucially important link to Jesus' ministry. The early church devoted itself to the apostles' teachings, which is to say they devoted themselves to Jesus' teachings passed on by the apostles. Luke is emphasizing the continuity between the mission of Jesus and his church.What might this teaching have looked like? Moral teaching was not unusual in the ancient world. For example, we could picture the lectures in a philosophic schools. However, considering the Jewish background of the apostles and other (approximately 120) Jesus' followers that received the Spirit during the Pentecost miracle, the teaching probably looked like the Midrashic exposition familiar in the synagogues. Or, put even more simply, it would have looked like Peter's speech: lessons and admonitions expanding on scriptures.Fellowship (Koinōnia)The first church engaged in “fellowship,” the Greek word being koinōnia (κοινωνία). I mention this bit of Greek trivia because the Greek word often appears in churches and Christian college campuses to describe events and meeting places. It has become part of the modern Christian lingo. The word means exactly that, a partnership, community, or “sharing in” something. The term can refer to the sort of harmony created by shared purpose and working together. In a commercial context, the word could mean sharing profits.In light of early Christian teaching, much like sharing possessions, fellowship is not a surprising fruit of Pentecost. Remember what we read in the Gospel of John when Jesus prays for the believers:“I am not praying only on their behalf, but also on behalf of those who believe in me through their testimony, that they will all be one, just as you, Father, are in me and I am in you. I pray that they will be in us, so that the world will believe that you sent me. The glory you gave to me I have given to them, that they may be one just as we are one—I in them and you in me—that they may be completely one, so that the world will know that you sent me, and you have loved them just as you have loved me. John 17:20-23In verse 46, we read the believers met by common consent. The term translated as such is rare (appearing nowhere else in the New Testament or Septuagint). Although I do not want to read too much into it, I think it does show a strong form of unity.Breaking BreadIn the text, breaking bread and fellowship are side by side, giving the impression that fellowship included sharing meals. We may surmise that these common meals were at the expense of those who were sharing their possessions—those who could afford the food. More importantly, what do we mean by breaking bread? Certainly our modern experiences with the Eucharist or Lord's Supper (the wording will change depending on the Christian tradition) affects how we read this passage. We should, however, keep in mind that, as the most basic staple, “bread” could easily stand for food in general. The passage is probably conveying the idea of eating together, not exclusively the breaking of literal bread. Recall the original Lord's Supper (Luke 22), in which bread and wine were shared, but just like they were shared at other meals. They were notable components in a meal involving many other components. If anything, the bread and wine were special in the fact that they were not—they were the most basic and always-present elements of Jewish meals.One could read the text to say that the early Christians were simply taking bread together, like the sacrament with which we are so familiar. That is not the most likely reading. (I am not trying to make a broader point about the sacraments. I am simply trying to clarify what the text means.)As we read this text, we should remember that a host who shared a meal with guests was thought to have formed a bond of relationship that was not taken lightly. Providing food and partaking of what was provided were important social obligations. To eat with someone was, at least to some extent, to befriend them. Considering that this early church was made up of people from all over the known world, and rich and poor, this sharing of meals was nothing short of revolutionary.Prayer and WorshipPrayer was the prelude to Pentecost, but it did not stop there. At the end of chapter 2, we see that prayer is a continuing part of the Christian community life.On a related note, we find that they praise God together. The word Luke uses for praise is found many times in the Septuagint. It is almost always associated with praise carried out in the temple. Consider, for example:They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings before God. When David finished offering burnt sacrifices and peace offerings, he pronounced a blessing over the people in the Lord's name. He then handed out to each Israelite man and woman a loaf of bread, a date cake, and a raisin cake. He appointed some of the Levites to serve before the ark of the Lord, to offer prayers, songs of thanks, and hymns to the Lord God of Israel. 1 Chronicles 16:1-4What did that early worship look like? Again, considering the background of most of the people involved, it probably looked like (not necessarily the same as) the Jewish liturgy and reading of the Psalms. Nevertheless, early Christians would have rejected the idea that the Jewish liturgy in the temple was the required or even best way to pray and worship.SignsIn verse 43, we have one of many miracle summaries in Acts (e.g., 5:12; 8:7; 19:11-12; 28:9). We are also told how people reacted. “Reverential awe came over everyone . . . .” In the Greek, the imperfect tense is used. Awe (or fear) was coming over everyone. This suggests a continued phenomenon rather than a one time event.What is this “awe” or, literally, “fear” that they felt? The text suggests a newfound attitude of paying attention to God, his work, his commandments, and his very person (i.e., who he is).Meeting at the TempleUndeniably, homes became the dominant meeting places for Christians. Yet, notice that in this first church, they meet both in the temple and in homes. Some suggest that Christians used public meeting places to evangelize, but houses to disciple the converts. That very well could be the case, but in the case of Acts 2, worshipping at the Temple does not seem like a tactic. Instead, at this point, the temple serves a positive function—it right and proper to worship at the temple. The revival of spiritual temple worship here would evoke for Luke's biblically informed audience grand precedents. In the Old Testament, renewal of temple or tabernacle worship accompanied revivals in Israel's history. The early Christians thus had good reason to expect (and experience) a renewal of temple worship, whether or not the authorities saw fit to cooperate with their agenda. (Many Jewish people expected a new or renewed temple in this period.)Lessons for TodayI am going to do something a little unusual for this Bible study. Generally, I try to stay close to the text—focusing on the cultural and linguistic issues. My goal is to explain what the text really says—what it meant to the author and original audience. The implications of the text, particularly for our lives, I touch on lightly and briefly. As some have let me know (and there is nothing wrong with that), this has the effect of hiding the forest for the trees. I spend much of the time discussing details like grammar, and I never get to the “good stuff.”Well, today, I do want to pause for a brief moment and consider some questions. In particular, I have three in mind. First, does charity matter? Second, should we preach like “Acts 2 Peter”? Third, should our churches resemble the “Acts 2 church”?Does Charity Matter?I do not wish to repeat myself, but the Old Testament and Jesus' ministry have a heavy emphasis on charity. Helping the poor is part of the Jewish law. The Psalms say that helping the poor will result in blessings. Jesus says that helping the poor will result in exaltation.Then when Jesus noticed how the guests chose the places of honor, he told them a parable. He said to them, “When you are invited by someone to a wedding feast, do not take the place of honor because a person more distinguished than you may have been invited by your host. So the host who invited both of you will come and say to you, ‘Give this man your place.' Then, ashamed, you will begin to move to the least important place. But when you are invited, go and take the least important place, so that when your host approaches he will say to you, ‘Friend, move up here to a better place.' Then you will be honored in the presence of all who share the meal with you. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.”He said also to the man who had invited him, “When you host a dinner or a banquet, don't invite your friends or your brothers or your relatives or rich neighbors so you can be invited by them in return and get repaid. But when you host an elaborate meal, invite the poor, the crippled, the lame, and the blind. Then you will be blessed because they cannot repay you, for you will be repaid at the resurrection of the righteous.” Luke 14:7-14It is this Bible-wide emphasis on caring for the poor that climaxes in the depiction of the first church. And, I think the undeniable truth is that this emphasis on the poor has been crucial for the vitality and expansion of the church. Listen how Craig Keener describes how early thinkers, Christian and pagan alike, noticed the early church's attitude towards the poor:Justin claims that former pagans, converted to Christianity, continue to share their resources in common and with the needy (Justin 1 Apol. 14). In the late second century, Tertullian remarks wittily that Christians readily share everything in common except their wives—the one thing, he complains, pagans were most willing to share (Tert. Apol. 39.11– 12). In antithetical contrast to the apologists' idealized portraits, Lucian ridicules worshipers of “the crucified sophist” as despising “all things indiscriminately” and reckoning everything as “common property,” hence easily cheated. Celsus critiqued Christians for their effective appeal to “the socially objectionable classes” as well as to “the unhappy and sinful.” Other sources also attest to Christians' continuing commitment to share their resources in the second century and beyond.In short, I think charity is both a means of blessing in this life (I mean for the giver, not the recipient) and one of the primary means by which we show the kingdom of God in this world. Regarding blessings, allow me to make a wildly inflammatory statement: the answer to many of our personal problems is a lack of charity. Are you experiencing depression? Go help the poor. Are you having trouble with your wife? Go help the poor. Are you dissatisfied with your job? Go help the poor. No, I am not saying that helping the poor will make your problems go away, but I am saying that helping the poor will provide you with a certain perspective and patience that will help solve them. Charity is simply that crucial and life-changing. And, do we want our churches to be lively and vibrant? We must help and welcome the poor. What are the limits to charity? Yes, a line must be drawn. My suggestion is we discuss that once we think we are getting close to the line.Should We Preach Like Acts 2 Peter?In Acts 2, Peter makes a perfect presentation of what we generally call “the gospel.” Peter stood up and told them (paraphrased), “Listen! The scriptures spoke of a day when the Spirit of God would be poured out on all people. As you can see and hear (because of the Pentecost miracle), that day is today. That also means that the end is near, call on the name of the Lord and you will be saved. Who is the Lord? Jesus. How do we know? He did miracles among you. Also, you killed him using dirty tactics but God raised him from the dead. The scriptures spoke of one who would not see decay—that's Jesus! The scriptures also spoke of a king who would reign forever, who would be exalted. That's Jesus! He has been taken up to heaven as King and Savior. He will not lose. Save yourselves! Repent!”Obviously, I do not disagree with Peter one bit. My question is not whether Peter is right. I believe he speaks of true things. My question is whether we should present that truth the same way, and whether his argument would be compelling today.If you are thinking I am about to start a discussion about how sensitive people are today, and how offended they would be by Peter's speech, do not worry. I am not convinced people have ever been different (e.g., more or less sensitive), but be that as it may, I am more interested in the argument itself.Peter's argument depends partly on the audience's personal experience with Jesus. It depends much more, though, on scripture that the audience believes to be true. Peter does not even need to argue that scripture is truthful.Would we find a similar audience today? In my opinion, yes and no. In the United States, we live in a time of great apostasy (or at least of many people leaving the churches). People are leaving the Christian faith by the hundreds of thousands. In 2007, religious “nones” were only about 16%. Now that number has nearly doubled (29%). Perhaps many of these people still believe the Bible to be true, much like Peter's audience, and we can call them back to God based on that. But about a third of Americans (coincidentally, also 29%) believe that the Bible is simply fables. What then?I have two suggestions. First, like we will read of Paul preaching in Athens, we must meet them where they (the audience) are. We must explain why the gospel is true and good. Second, and this will lead into my question of the early church, we must help them experience Jesus. How? The church is the body of Christ. I think that unbelievers should truly encounter Jesus in the community of his followers.Should our churches resemble the “Acts 2 church”?Why do I ask this question? Partly because many churches claim to be Acts 2 churches. This is particularly common with nondenominational churches (this is not an attack, simply a statement of fact), but even some more traditional, denominational churches advocate for this.We must begin by asking what do we mean by an Acts 2 church. Here are some answers I found to get us started:Their Four KeysThe church in Acts 2 has four priorities: studying good teaching, hanging out, sharing meals, and praying (verse 42). That's a great start, but many churches today don't even do that, not really.Their MiraclesAmazing supernatural things occur. People are amazed (verse 43). Today, most churches don't encounter miracles or anything supernatural. They forgot how or never learned. And for many who do walk in the power of the Holy Spirit, their focus is on the experience, not on people's reaction. Their emphasis is backwards. The purpose of “signs and wonders” isn't to gratify themselves. It's to show God's power, pointing outsiders to him, not delighting insiders.Their FinancesThe kicker is that they pool their resources; they even sell their possessions to give to everyone in need. The church takes care of their own (verses 44 and 45). Too many churches today do not even care for the needs of their members; they expect government or some other organization to. And I've never encountered a church that shares all their material possessions. That's just un-American!Their PatternThey continue to hang out—every day—and share food. They are delighted (verse 46). I don't know of any church family that meets every day, but the Acts 2 church did.Their ResultsBecause of all this, others esteem them and they grow (verse 47). Too often today's churches don't have the respect of society but quite the opposite. Too many churches aren't growing; they're not even maintaining; they're dying. However, none of the things the church did in Acts 2 are commands for us to follow. The passage is descriptive; it shows what the church did and the outcome they enjoyed. It may be a viable model for us to follow.Unfortunately, many churches today don't even practice these four key actions; supernatural results are rare; and sharing everything is virtually nonexistent. Is it any wonder why churches aren't respected by society or growing? Perhaps they're doing church wrong and not more closely following the Acts 2 model.—Peter DehaanBeing an Acts 2 Church in the 21st CenturySome churches are known for their music programs, others for their children or youth ministries, while yet others for some sort of “niche” that appeals to a large audience. While all such ministries can be good and helpful for both reaching your community and encouraging the church, it's interesting to look back at what the first church devoted themselves to. In Acts 2, after Peter's Jewish audience heard the gospel proclaimed, they responded with repentance and faith, were incorporated into the church through baptism, and they devoted themselves to a common faith and a common life.It's no accident that the first devotion mentioned was to the apostles' teaching. We too should be devoted to the apostles' teaching. But what is their teaching? In Acts 2:22-26, Peter preaches the good news concerning Jesus' life, death, resurrection, and exaltation as Lord and King. In Acts 4, Peter and John annoy the Jewish leaders because they were “teaching the people and proclaiming in Jesus the resurrection from the dead” (v.2). Then the Jewish leaders charged them not “to teach at all in the name of Jesus” (v.18). Then in Acts 5, the apostles' teaching is referred to as “the words of life” (v.20-21). But again, the Jewish leaders “strictly charged them not to teach in this name” (v.28). Nevertheless, after they were released, Luke says of the apostles:And every day in the temple and from house to house they did not cease teaching and preaching that Jesus is the Christ. (v.42)I trust you get the idea of what the apostles' teaching entails.Still, there is a little more going on in Acts 2:42 then first meets the eye. You see, faithful Jews were to be devoted to Moses' teaching. By devoting themselves to the apostles' teaching, the early church understood that they were under a new authority—King Jesus, the new and better prophet than Moses. The apostles' teaching is nothing other than all of Scripture, now interpreted through the lens of Jesus. This is, after all, how Jesus himself viewed all of Scripture (Luke 24:44-49). All Scripture is inspired by God and points to Jesus.For this reason, we should want what we do together as a church to be Word-saturated (all of Scripture) and gospel-centered (interpreted through the lens of Jesus). In light of this gospel commitment, here are four areas in which we should encourage our church to be devoted to the apostles' teaching.Personal DevotionsIf our churches are to be devoted to the apostles' teaching, then our members need to be personally devoted to the apostles' teaching. . . .Sunday SchoolYour church may or may not have Sunday school. At High Pointe, we call it Life Classes, and we offer topic specific classes. . . .Small GroupsPerhaps your church has small groups that meet throughout the week. These groups should also be Word-saturated and gospel-centered. . . .Worship GatheringsIt is a great joy when God's people gather to declare our joint allegiance to the Lord Jesus Christ. . . . .—LifewayChurch As It Was Meant To BeIn many respects, the contemporary church in America looks more like a large corporation than like anything described in the New Testament. Even church leaders sometimes bear a closer resemblance to CEOs and corporate executives than to humble, tender shepherds. Sadly, the good news — that a sinner can find forgiveness for sins before a holy God by placing his trust in and committing his whole life to Jesus Christ—is often eclipsed by “success”-oriented programs and an interest in the bottom line. As a result, many churches have become nothing more than entertainment centers, employing tactics that effectively draw people into the church, but are incapable of truly ministering to them once they come. …So, what's the blueprint? A logical place to start is at the beginning with the first church—the church at Jerusalem. It began on the Day of Pentecost . . . . Back to the Blueprint: Bible Study, Fellowship, and PrayerActs 2:42 gives the blueprint they followed: “They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.” Those are the vital elements that make up the actual function and life of the church— and all of that in just one verse! Here's an obvious starting point: A church built to the Master's plan will begin with the right raw material—a saved congregation. Verse 41 identifies the church as being made up of “those who had received [Peter's] word,” and “were continually devoting themselves.” The church at Jerusalem was filled with true Christians — those who continually adhered to apostolic teaching.…While the early church didn't have a New Testament, they had God's Word in the form of the “apostles' teaching.” The church at Jerusalem was committed to receiving that Word. Doctrine is the basis of the church—you can't live out what you don't know or understand. . . . Don't ever allow anyone to stand in the pulpit who isn't committed to leading the congregation through a deep, penetrating study of God's Word. The central focus of the early church's fellowship was the breaking of bread — the Lord's Table. It was the most fitting symbol of their fellowship since it reminded them of the basis for their unity—salvation in Christ and adherence to apostolic doctrine. . . .We eat and drink in remembrance of Christ's self-sacrificing love that took Him to the cross. In your fellowship, make it your habit to practice the same kind of love Christ demonstrated toward you. Practically speaking, you can always give your life to those God brings across your path. Do you habitually pray for fellow believers? Are you encouraging them, edifying them, meeting their physical needs? Do you love them enough to confront them when they are sinning? Those are the marks of true Christian fellowship. It is church as it was meant to be. Acts 2:42 says the believers continually devoted themselves to prayer. Sadly, the same devotion to prayer is often neglected today. Churches can pack pews by offering entertainment, but when a prayer meeting is held, only a faithful few trickle in. . . .Built to Scale: Wonder, Love, and JoyWhat happens when true believers remain under biblical teaching, in a spiritual fellowship, and in devotion to prayer? Acts 2:43 says, “Everyone kept feeling a sense of awe.” “Awe,” the Greek word for fear, speaks of a sense of reverence. It is reserved for special times when people are struck with wonder because of something divine or powerful that defies human explanation. Your church ought to be able to instill awe in your community. . . .—Grace to YouI think we can pick up on a couple of things. First, everyone picks and chooses. Some emphasize signs, some leave them out. (Of course, there are theological reasons for this.) In the second example I quoted, we see a nearly exclusive emphasis on learning—on words. Is that what we see in Acts 2?The community of believers in Acts 2 is the culmination of the salvation story, at least in this life. It has learning but it has has doing; it has giving and receiving; it has love and generosity. Whatever we decide we should carry forward to today's church, I think we cannot forget that the first church was like family.

As the war with Hamas enters its second month, and Israel battles challenges on multiple fronts, Rabbi Dunner finds comfort in a puzzling Midrashic narrative about Rabbi Akiva, revealing how he dealt with his students when they began to doze off.

The Keli Yakar explains: We have found thatsometimes Hashem compares Israel to the stars and sometimes to the sand on the shore of the sea …. As in times of tranquility and success, He compares them to the stars. That is an expression of greatness, as Rashi explains in this weeks Perasha. And the comparison of the sand indicates the time when the nations rise up against Israel to destroy them, but they cannot [defeat] them. This is like the waves that go up as if they wanted to flood the whole world. But immediately when they reach the sand, they arebroken. So too are the nations. Rabbeynu Bachya takes a Midrashic approach, found in Devarim as a reference to the encampment of the Jewish people, and are similar to when G'd showed Avraham that all the zodiac signs in heaven surrounded the Shechinah. Similarly, the flag of the Jewish people, three tribes and their flag in each direction is perceived with the Shechinah in the center of the camp. Hashem had told Moses: “just as the zodiac signs surround Me and I am in the center, so your children will multiply and encamp according to their respective flags while My Presence will dwell in their midst. For me the most interesting comment is from the Shnai Luchot HaBrit where Rabbi Horowitz comments 'You are today as numerous as the stars in the sky,' he immediately added a blessing, i.e. 'May the Lord the G–d of your fathers increase your numbers a thousand fold, and bless you as He promised you.' This verse contains two blessings: Moses blessed G–d, Moses asking G–d to bless Israel.'

Korach | The Midrashic History of Datan and Aviram, by Rav Yitzchak Etshalom The leaders of (part of) the rebellion against Moshe, Datan and Aviram, first mentioned in the context of the Korahide rebellion, are pictured by the Midrash as being a thorn in Moshe's side (to put it lightly) from the beginning of his career. We explore the methodology of Midrash on two planes - both the textual associations that lead to this history as well as the general Midrashic approach in presenting characters in Tanakh, both virtuous as well as vile, in a less nuanced but more accessible light and the homiletic-educational goals of Midrash as a general oeuvre. Source sheet >>

The Torah portion of parashat Korach introduces us to the first rebellion mentioned in Torah (or was it the second?) – the insurgence against Moshe led by the illustrious Levite, Korach. Who was this man and what life-lessons does Torah impart to us through this remarkable episode? Why Did Korach's showdown with Moshe feature 250 Talitot of pure sky-blue color? In this week's Jerusalem Lights podcast, Jim Long and Rabbi Chaim Richman share Midrashic, spiritual and psychological insights that provide backstory and context to illuminate this fascinating and compelling story. ___ Rabbi Chaim Richman Jerusalem Lights | Torah for Everyone Please support the work of Jerusalem Lights, a USA recognized 501 ( c ) 3 non-profit organization to enable these productions to continue and grow: Paypal: infojerusalemlights@gmail.com or: https://paypal.me/JerusalemLights?loc... In the USA: Jerusalem Lights Inc. Post Office Box 16886 Lubbock Texas 79490. In Israel: Tel. 972 54 7000395 Mail: PO Box 23808, Jerusalem Israel Subscribe to our newsletter at https://www.rabbirichman.com Subscribe to our YouTube channel:    / @jerusalemlights-...   Follow us on Facebook: https://www.facebook.com/RabbiChaimRi...

Source Sheet

From Bereishit to Esther: A Midrashic Journey, by Rav Yitzchak Etshalom Chazal take the position that "Esther was the end of the (era of) miracles" (BT Yoma 29b). We explore how the Ba'alei haMidrash were guided by this perspective, seeing the story of Mordekhai and Esther as the ultimate resolution of remaining tensions that were created in the stories in Bereshit. Understanding the Purim story as the end of a long epoch of a particular type of Divine immanence, the Midrashim see numerous circles,  opened in Bereishit, as successfully closing in the 5th century BCE in Shushan. Source sheet >>  

Lesson 2 The Midrash “Midrash” is both a methodology and a body of literature. In this lesson, we explore both aspects of Midrash. We study the various methods by which additional layers of meaning contained within the words—or between the lines—of the Torah are expounded. We also acquaint ourselves with some of the major Midrashic works that record the expositional teachings by the sages of the Talmudic era (approximately 100 BCE to 500 CE). Midrash includes Halachic (legal) expositions, which extrapolate the details of the Torah's laws from the text, as well as Agadic Midrashim—moral, philosophical, and mystical teachings, as well as historical narratives and parables. We study examples from both of these varieties of Midrash, including a number of intricate legal expositions, and an esoteric parable relating to a celestial battle over the creation of the human being and the paradox of goodness and truth. --- Support this podcast: https://anchor.fm/mendy-goldberg/support

While the pshat of the Torah has no open miracles to Yaakov Avinu, the midrashim (cited by Rashi) have many. This epsiode considers five of these midrashic miracles in light of their absence from the pshat. It provides an explanation for why the midrash "invents" these miracles and simultaneously explains why the Chanuka miracle was needed.

Vayetze | Who Knew What, When? by Rav Yitzchak Etshalom The famous deception of Yaakov on his wedding night, in which Leah was brought in to his chambers in the guise of Rachel, is a well-known component of the complex and unpleasant history between Yaakov and his father-in-law, Lavan. The famous Midrashic motif of the סימנין - the code that Yaakov and Rachel shared and which she subsequently revealed to her older sister to save her from being shamed, is a beloved and vital trope. Yet, a reassessment of the narrative itself, informed by a later testy conversation between the two sisters about who the "real" wife of Yaakov is tells a different story. Noting what is said and, more significantly, what is not said, opens up surprisingly different take on the story. Source sheet >>

His Hebrew Geography book and his pioneering systematic study of the phenomenon of Midrashic literature

In order to understand the age in which we live, we must understand the OT revelation of Israel. Jacob helps us to do this with a Midrashic look at the Old Testament in the light of the new through the revelation of Jesus Christ.

Parashat Lech-Lecha begins with Hashem's first words to Abraham Abinu – commanding him to leave his homeland and settle in the Land of Israel. The Or Ha'haim (Rav Haim Ben-Attar, 1696-1743) raises the question of why the Torah does not mention that G-d appeared to Abraham. Normally, when G-d speaks to a prophet for the first time, it says that He first appeared to the prophet and then spoke to him. Here, however, we are told that G-d spoke to Abraham, and only later, when Abraham reached Eretz Yisrael, the Torah relates that G-d appeared to him and promised that this land would be given to his offspring (12:7). Why? The Or Ha'haim answers that Abraham became worthy of beholding G-d's presence once he fulfilled G-d's commands. Subsequent prophets, the Or Ha'haim explains, were already rooted in sanctity because they descended from Abraham Abinu. But Abraham himself, who was the first to recognize Hashem, needed to earn the privilege of a prophetic vision through obedience, by obeying a command given to him by G-d. Therefore, G-d did not at first appear to Abraham, but rather spoke to him, commanding him to resettle in the Land of Israel. Once Abraham obeyed and arrived in the land, G-d appeared to him. The Or Ha'haim's comments perhaps answer also a different question, regarding the great miracle of Ur Kasdim, where Abraham was saved from a furnace. According to a well-known Midrashic tradition, Abraham was brought before the king, Nimrod, because he publicly renounced idol-worship and insisted on the belief in a single G-d. Even at the threat of death, Abraham refused to rescind his faith. He was thrown into furnace, and he miraculously survived. Curiously, the Torah does not tell this story. It alludes to this miracle through the name "Ur Kasdim" (11:28; see Rashi), as the word "Ur" means "fire," but it is not told explicitly. We would have assumed that this extraordinary display of courage and self-sacrifice would be significant enough to be mentioned to provide us with some background into Abraham Abinu's character and devotion to G-d. Yet, the Torah omits this episode, and instead begins the story of Abraham with the command that he move to Eretz Yisrael. The answer, perhaps, is that as great as this display of faith was, it was done voluntarily. Abraham went into the furnace of his own volition, without having been commanded to by G-d. This was certainly inspiring – but a person's primary obligation is to submit to G-d's will, to properly and devotedly obey His commands. As the Gemara (Kiddushin 31a) teaches, "Gadol Ha'mesuveh Ve'oseh Mi'mi She'eno Mesuveh Ve'oseh" – one who fulfills a Misva which he is commanded to perform is greater than one who voluntarily fulfills a Misva which he is not commanded to perform. The greatest act we can do as G-d's servants is to carry out our duties, to fulfill our obligations. Of course, we are encouraged to extend beyond our basic obligations, and to achieve to our maximum potential. But our primary point of focus must be on obedience, humbly obeying Hashem's commands, and doing all that He instructs us to do.

This one is all about how to cultivate WONDER in your heart. It's the third of three episodes on the core values of the Text and Rock world, taken from some new videos in our facebook group. The group opens in October, but if you want to slide in early, HERE is the link:https://www.facebook.com/groups/439433967697980Join us to discuss togetherthe Midrashic story of Shimon and Reuven and the Yom Suf.how we can mis the miracle of life when we fail to have wonder.how wonder has two parts, gratitude and curiosity.A little revisit to Dr. Heschel's remark about knowledge and wonder.___________________________________  Only LOVE is real. Only LOVE is real.I crush everything else based in ignorance and fear.--MC YOGI.

Rabbi Ari Kahn's The Crowns on the Letters: Essays on the Aggada and the Lives of the Sages (OU Press, 2020) represents a major achievement in the study of the lives of our Sages, as well as in the study of rabbinic Aggada. This work is an immensely learned and deeply creative interpretation of many fundamental aggadot relating to the intellectual biographies of the Tannaim and Amoraim, including Hillel and Shammai, Rabbi Akiva and Rabbi Shimon bar Yochai, Resh Lakish and Rabbi Yochanan, and many others. Additionally, it covers aggadot dealing with major themes in Jewish thought, including the nature of the Oral Law, mysticism and its perils, the messianic era, teshuvah and Eretz Yisrael. Rabbi Kahn presents close readings of Talmudic and Midrashic sources about events in the lives of the Sages, together with the gamut of interpretations, especially those of Kabbalistic and Hasidic commentators, to arrive at original and compelling conclusions. His insights shed light on the Talmudic narrative as well as on broader philosophical questions. Full Hebrew sources are included to enable readers to study the source material on their own. For all those interested in rabbinic lives and rabbinic Aggada, The Crowns on the Letters is essential reading. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. 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

Rabbi Ari Kahn's The Crowns on the Letters: Essays on the Aggada and the Lives of the Sages (OU Press, 2020) represents a major achievement in the study of the lives of our Sages, as well as in the study of rabbinic Aggada. This work is an immensely learned and deeply creative interpretation of many fundamental aggadot relating to the intellectual biographies of the Tannaim and Amoraim, including Hillel and Shammai, Rabbi Akiva and Rabbi Shimon bar Yochai, Resh Lakish and Rabbi Yochanan, and many others. Additionally, it covers aggadot dealing with major themes in Jewish thought, including the nature of the Oral Law, mysticism and its perils, the messianic era, teshuvah and Eretz Yisrael. Rabbi Kahn presents close readings of Talmudic and Midrashic sources about events in the lives of the Sages, together with the gamut of interpretations, especially those of Kabbalistic and Hasidic commentators, to arrive at original and compelling conclusions. His insights shed light on the Talmudic narrative as well as on broader philosophical questions. Full Hebrew sources are included to enable readers to study the source material on their own. For all those interested in rabbinic lives and rabbinic Aggada, The Crowns on the Letters is essential reading. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Rabbi Ari Kahn's The Crowns on the Letters: Essays on the Aggada and the Lives of the Sages (OU Press, 2020) represents a major achievement in the study of the lives of our Sages, as well as in the study of rabbinic Aggada. This work is an immensely learned and deeply creative interpretation of many fundamental aggadot relating to the intellectual biographies of the Tannaim and Amoraim, including Hillel and Shammai, Rabbi Akiva and Rabbi Shimon bar Yochai, Resh Lakish and Rabbi Yochanan, and many others. Additionally, it covers aggadot dealing with major themes in Jewish thought, including the nature of the Oral Law, mysticism and its perils, the messianic era, teshuvah and Eretz Yisrael. Rabbi Kahn presents close readings of Talmudic and Midrashic sources about events in the lives of the Sages, together with the gamut of interpretations, especially those of Kabbalistic and Hasidic commentators, to arrive at original and compelling conclusions. His insights shed light on the Talmudic narrative as well as on broader philosophical questions. Full Hebrew sources are included to enable readers to study the source material on their own. For all those interested in rabbinic lives and rabbinic Aggada, The Crowns on the Letters is essential reading. Matthew Miller is a graduate of Yeshivat Yesodei HaTorah. He studied Jewish Studies and Linguistics at McGill for his BA and completed an MA in Hebrew Linguistics at Queen Mary University of London. He works with Jewish organizations in media and content distribution, such as TheHabura.com and RabbiEfremGoldberg.org. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In this episode we speak to Dr. Joshua Moss, a Tarbut V' Torah teacher, about the development of Judaism focusing on the rabbinic (Midrashic) period.

Kedoshim | לא תקום ולא תטור - Vengeance AND/OR/ON ACCOUNT OF Bearing a Grudge, by Rav Yitzchak Etshalom The crescendo of laws governing interpersonal relationships is undoubtedly "You shall love your fellow as yourself" - ואהבת לרעך כמוך. This command is prefaced with an unusual pair of prohibitions - לא תקום ולא תטור את בני עמך - "Do not take vengeance nor hold a grudge against the members of your people." (Lev. 19:18). Are these two independent restrictions or part of a more expansive prohibition? Although the Rishonim reckoned them as two לאוין, there are several Midrashic comments as well as both legal and exegetical comments that seem to indicate a seamless unity between them. We explore the passage, in its context and suggest a new perspective on the entire pericope of Lev. 19:17-18. Source sheet >>

Haman: From Mikra to Midrash, by Rav Yitzchak Etshalom From the time that we meet Amalek at Refidim to the Midrashic development of Amalek's most infamous scion, Haman, there are (at least) two chasms to bridge - from the genealogical Amalek to the Persian/Medean Haman and from Haman of Esther to the Haman of the Midrashim. We explore the textual basis for both of these spans and demonstrate how the Midrashim breathe life into the personae of Tanakh and reveal their contemporary relevance in every generation. Source sheet >>

The day of 7 Adar is the day of Moshe Rabbenu's death, and many have the custom to observe a fast on this day. Others have the custom of learning special material in the synagogue on the night of 7 Adar in commemoration of Moshe Rabbenu's passing.In truth, the precise date of Moshe's passing is subject to debate. The Midrashic text Yalkut Shimoni (Yehoshua, chapter 5) cites the view of Rabbi Eliezer who held that Moshe passed away on 7 Shebat, and not 7 Adar. Of course, the accepted view is that he passed away on 7 Adar. However, even within the accepted position we find different views concerning Moshe's death. Rabbi Yehoshua maintained that Moshe died on 7 Adar during an ordinary, twelve-month year, when there was only one Adar. Rabbi Elazar Ha'moda'i, by contrast, claimed that Moshe died during Adar Rishon of a leap year, when there were two months of Adar. The Gemara in Masechet Kiddushin (38a) comments that Moshe died thirty days before Beneh Yisrael began their preparations to cross the Jordan River, which occurred in Nissan. Clearly, then, according to the Gemara, Moshe died either on 7 Adar of a regular year, or on 7 Adar Sheni during a leap year.This debate, of course, will affect the date of the observance of 7 Adar during a leap year. If Moshe died on 7 Adar of an ordinary year, or on 7 Adar Sheni of a leap year, then the observance should be held in Adar Sheni. According to Rabbi Elazar Ha'moda'i, however, Moshe died during Adar Rishon, in which case the observance should be held on 7 Adar Rishon.Practically speaking, those who observe 7 Adar should, in a leap year, observe the occasion twice, both on 7 Adar Rishon and on 7 Adar Sheni, in order to satisfy all views.Regarding the commemoration of a loved one's Yahrtzeit, the Shulhan Aruch rules that if a parent passed away, Heaven forbid, in Adar, then in a leap year the Yahrtzeit is observed during Adar Sheni. If the parent passed away during Adar Rishon in a leap year, then in regular years the Yahrtzeit is observed on that date during the single month of Adar, and in leap years, the Yahrtzeit is observed during Adar Rishon. If the parent passed away during Adar Sheni of a leap year, then the Yahrtzeit is of course observed in a leap year during Adar Sheni.Summary: There are those who observe a fast and conduct a special learning session on 7 Adar, the Yahrtzeit of Moshe Rabbenu. In a leap year, these customs should be observed both on 7 Adar Rishon and on 7 Adar Sheni. An ordinary Yahrtzeit for a loved one who passed away during Adar is observed in a leap year in Adar Sheni. Of course, if the loved passed away in a leap year in Adar Rishon or Adar Sheni, then the Yahrtzeit is observed during a leap year in that same month.