Podcasts about Torah

Many of us secretly harbor the belief the we would make a fine president. Leading a nation sounds like a cushy job: armies of aides at your beck and call, ready to execute your agenda and vision. Kings have truly unlimited power. They don't have term limits. There are no checks and balances to weaken their power. Jewish Kings however are subject to God. The Torah limits their powers and checks their authority. They must be subservient to their Creator and must exemplify humility. In this wonderful and provocative Parsha podcast, we explore the fascinating subject of a Jewish King and share a very controversial and surprising insight on the attribute of humility.– – – – – – – – – – – – – – – – – – – – – –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 ★

The Beracha of "She'lo Asani Abed," which we recite each morning, expresses our gratitude to G-d for making us free, that we are not an "Ebed" – "servant." This refers to an "Ebed Kena'ani" – a gentile servant purchased by a Jewish owner, who undergoes a partial conversion whereby he becomes obligated in the same Misvot that are binding upon a woman. After we recite the Beracha of "She'lo Asani Goy," thanking Hashem for not making us a gentile, who has no Misva obligations whatsoever, we thank Hashem also for not making us an "Ebed," who is obligated in only some Misvot. Furthermore, servants do not have Yihus (respectable lineage), and so we are grateful that we have the status of free men who enjoy the honor of Yihus. A person who is held captive, G-d forbid, nevertheless recites this Beracha, even though he does not enjoy freedom. "She'lo Asani Abed" refers specifically to the status of an "Ebed Kena'ani," and so even a Jew who is in captivity recites this Beracha because he is a full-fledged Jew. The word "Ebed" is pronounced "Abed" because of a grammatical rule that a "Segol" vowel at the end of a sentence changes to a "Kamatz." The next Beracha that men recite each morning is the blessing of "She'lo Asani Isha" – "who has not made me a woman." Some mistakenly view this Beracha as an indication that Judaism regards women as somehow inferior to men. This is certainly not true; both men and women are equally important from the Torah's perspective, and neither plays a more a vital role in the mission of the Jewish Nation than the other. Men recite this Beracha because they have more Misva obligations than women. Just as we all recite "She'lo Asani Goy" to thank Hashem that we are not gentiles, who have no Misva obligations, and "She'lo Asani Abed," thanking Hashem that we are not servants who have limited Misva obligations, men go further and thank Hashem for the additional Misva obligations that they have as men. Women recite instead the Beracha "She'asani Ki'rsono" – "who has made me according to His will," thanking Hashem for creating them in a way that does not require the same Misva obligations as men. We might draw an analogy to two kings who are crowned on the same day – one of whom inherited the throne from his father, and another who needed to work to earn the appointment as ruler. Both deliver speeches expressing their joy and appreciation for having reached this milestone – one for the privilege of being born into royalty, and the other for having successfully worked to earn his position. Both are equally distinguished, and both are equally grateful, but for different things. Similarly, men recite a Beracha thanking Hashem for the work they are given to achieve spiritual greatness, and women recite a Beracha thanking Hashem for being created in a state of spiritual refinement that does not require as many Misvot as men require. Women recite simply, "Baruch Ata She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono." A woman recites the Beracha "She'lo Asani Goya," in the feminine form, instead of "She'lo Asani Goy," and "She'lo Asani Shifha" instead of "She'lo Asani Abed" (as a "Shifha" is a female maidservant). Summary: The Beracha of "She'lo Asani Abed," which thanks Hashem for our being full-fledged Jews, as opposed to servants, is recited even by those in captivity, Heaven forbid. Women recite the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" in the feminine form: "She'lo Asani Goya," and "She'lo Asani Shifha." Instead of the Beracha of "She'lo Asani Isha," a woman recites "Baruch She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono."

Rabbi Dobrusin shares a thought based upon a verse in this week's Torah reading and a line from the daily prayers. These texts and a rabbinic interpretation reflect a critical thought for this time of year. 

In this episode we are joined by Rabbi Gershon Meisel to explore how Moshe Rabbeinu embodies the sefirah of Netzach—endurance, victory, and eternity. We discuss why Moshe, the greatest of all leaders, is rooted in Netzach, how Netzach channels mind, heart, and action into lasting habits, and how it must be balanced with Hod's humility and gratitude. Through Moshe's role in bringing Torah into the world, we learn that true victory is not about conquest or success alone, but about transforming ourselves, elevating our struggles, and carrying Hashem's presence into every step of our lives.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up. Explore The Art of Prayer  Download a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home by clicking here. Explore Revealing the Hidden with Rabbi Gershon Meisel Uncover the depth behind Torah, life, and the spiritual reality beneath it all.      

The Torah in Parashat Shoftim (18:15) introduces the command to obey the instructions of a prophet. Once someone has been confirmed as an authentic prophet, the Torah commands, "Elav Tishma'un" – we must heed everything he tells us to do. The Rambam discusses this command in Hilchot Yesodeh Ha'Torah (9:3), and he explains that it includes an obligation to obey a prophet in the exceptional case where he instructs doing something that the Torah forbids. Even when the prophet tells the people to transgress a Torah law – we are required to comply. However, the Rambam adds, this depends on several conditions. Firstly, and most obviously, the prophet must have previously established his credentials and been recognized as an authentic prophet of G-d. Secondly, this requirement applies only if the prophet calls for a temporary suspension of a Torah command. If, the Rambam writes, a prophet announces the permanent abolition of a Torah law, then not only should he be disobeyed – he is determined to be a false prophet, and must be put to death. The final condition is that the prophet calls for suspending a Torah law other than the prohibition against idol-worship. A prophet who calls upon the people to worship a foreign deity, even as a temporary measure, must not be obeyed. The Rambam draws our attention to a classic example of a prophet who called for a temporary suspension of a Torah command – the story of Eliyahu's confrontation with the prophets of the idol Ba'al. As we read in the Book of Melachim I (chapter 18), Eliyahu assembled the people at Mount Carmel for a "showdown" with the pagan prophets. He invited the prophets of Ba'al to offer a sacrifice to Ba'al, after which he would offer a sacrifice to Hashem, so that the sacrifice which received a response would prove who the true Deity is. The prophets of Ba'al offered their sacrifice, which of course elicited no response, whereupon Eliyahu offered a sacrifice which was miraculously consumed by a fire that descended from the heavens. The people then realized the fallacy of paganism, and the truth of Hashem's existence. Now offering a sacrifice outside the Bet Ha'mikdash constitutes a grave Torah violation, punishable by "Karet." Nevertheless, the people were required to accept Eliyahu's decision to offer a sacrifice on Mount Carmel as a temporary measure necessary for the purpose of opposing the pagan prophets. Rav Meir Simha Ha'kohen of Dvinsk (1843-1926), in his Meshech Hochma (Parashat Re'eh), offers an insight into why the Rambam pointed to this specific incident as an example of a prophet calling for the suspension of a Torah law. He notes that when the Torah introduces the prohibition against offering sacrifices outside the Bet Ha'mikdash, it explains the reason for this command – so that people will not sacrifice to foreign deities ("Ve'lo Yizbehu Od Et Zivhehem La'se'iriim Asher Hem Zonim Aharehem" – Vayikra 17:7). By requiring that all sacrifices must be brought to the Bet Ha'mikdash, the Torah helps ensure that people will not offer sacrifices to false gods. It thus emerges that this prohibition – which Eliyahu temporarily suspended at Mount Carmel – is associated with the prohibition against idolatry, as it is intended as a safeguard against foreign worship. Hence, the Meshech Hochma writes, a prophet does not actually have the authority to suspend this command. As we saw earlier, a prophet must be disobeyed if he orders the people to worship foreign deities – and presumably, this should extend also to commands intended to distance the people from idol worship, such as the prohibition against sacrificing outside the Bet Ha'mikdash. Nevertheless, the Meshech Hochma explains, Eliyahu was allowed to suspend this prohibition, because he did so for the specific purpose of leading the people away from idolatry. Seeing how the worship of Ba'al had become rampant among the nation, Eliyahu realized he needed to resort to drastic measures to convince the people to worship G-d, instead – and this necessitated offering a sacrifice outside the Bet Ha'mikdash. Therefore, although a prophet may not suspend a prohibition associated with the prohibition of idolatry, this is allowed when it serves to distance the people from idolatry. The Meshech Hochma explains on this basis why the Rambam chose specifically this example of a prophet temporarily suspending a Torah law – because this is the most extreme case of a prophet's legitimate suspension of a Torah command, a situation that we would have assumed would require the people's disobedience. Specifically this story exemplifies the extent of the prophet's authority, how he must be obeyed even when he calls for the temporary suspension of a law associated with the prohibition of idolatry when he deems this necessary to lead the people away from idolatry.

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

Welcome to the Covenant & Conversation series, Rabbi Sacks' commentary pieces on the weekly Torah portion, exploring ideas and sharing inspiration from the Torah readings of the week. This audio on Shoftim was recorded by Rabbi Sacks in 2016. Follow along here: https://rabbisacks.org/covenant-conversation/shoftim/greatness-of-humility/ This week's featured essay on Shoftim is available here: https://rabbisacks.org/covenant-conversation/shoftim/greatness-is-humility/ Read and download the written essay, and all translations. For intergenerational discussion on the weekly Parsha and Haftara, a new FAMILY EDITION is now also available: https://rabbisacks.org/covenant-conversation-family-edition/shoftim/greatness-is-humility/ ________________________ For more articles, videos, and other material from Rabbi Sacks, please visit www.RabbiSacks.org and follow @RabbiSacks. The Rabbi Sacks Legacy continues to share weekly inspiration from Rabbi Sacks. With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.

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One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

Elul is all about a relationship. After a safari trip over bein hazmanim to South Africa, Rabbi Stark has an entirely new pshat on how the animal within helps one build that relationship with Hashem.

Rabbi Emeritus Steven Carr Reuben explores a modern vision of Torah and it's meaning for contemporary life. This class was held on August 21, 2025

News and commentary for Wednesday, 27 August, 2025.

The Torah bans bribery — so why do our holiest rituals look like payoffs? We're diving into a provocative topic as we enter the month of Elul - bribes, sacrifices, and cosmic payoffs in Judaism. We explore the tension between Deuteronomy's clear prohibition on bribery and the sacrificial rituals found elsewhere in the Torah that look suspiciously like attempts to curry favor with the divine. Key Takeaways The language of bribery and ransom intersects with concepts of atonement in Jewish texts Deuteronomy emphasizes internal purification over ritualistic practices Rituals like Kaparot and Tashlich can be viewed as attempts to influence divine judgment Timestamps [00:00:00] Bribery in Torah and the puzzle of Yom Kippur's absence in Deuteronomy [00:02:29] Surprising omission of the High Holidays in Deuteronomy [00:03:00] Deuteronomy's clear ban on bribery and its implications [00:06:20] Ransom, redemption, and the link to atonement [00:08:06] Rambam and the scapegoat: is it a bribe to Satan? [00:12:00] Rambam's sensitivity: accusations of idolatry and bribery in ritual [00:15:05] Yom Kippur as atonement—bribe or genuine repentance? [00:17:00] Deuteronomy's alternate vision: inner repentance over ritual [00:19:46] The Christian “Ransom Theory” of atonement and Jewish parallels [00:23:50] Kapparot, petty bribery, and the danger of cheap rituals Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/671028 Transcript here: https://madlik.substack.com/

On this episode of “613 Books” podcast, producer Heather Dean interviews Rivkah Lambert Adler, a writer, book reviewer and adult educator whose most recently-published book is called “Adrift Among the Nations: Between Christianity and Torah.” This is a book about leaving Jesus by Dr. Adler who is a journalist, an educator, and an Orthodox Jew. In this interview she speaks about writing this book specifically, and her many years of researching this topic in general. She speaks about what this book is, what it's not, and for whom it's written. Through stories of former Christians, “Adrift Among the Nations” presents a deeply personal look at the emotional, spiritual, intellectual, interpersonal and communal challenges many Christians face when they separate from Jesus. IMPORTANT: This book is not an argument for why a Christian should part from Jesus and it's certainly not a call to convert to Judaism. Rather, it's an intimate look at the process of rethinking everything one has been taught… and coming to a completely different conclusion. SUBSCRIBE to “613 Books” Podcast and discover new books every week! = = = Show notes: Featured Guest: Dr. Rivkah Lambert Adler Featured Book: “Adrift Among The Nations: Between Christianity and Torah” Email Dr. Rivkah Lambert Adler: rivkah@kotevet.com Find her on Facebook: Rivkah Lambert Adler Link to purchase on Amazon: “Adrift Among The Nations: Between Christianity and Torah”: https://www.amazon.com/Adrift-Among-Nations-Between-Christianity/dp/0999378988 Earlier book mentioned on this podcast: Link to purchase on Amazon: “Ten From The Nations: Torah Awakening Among Non-Jews” https://www.amazon.com/Ten-Nations-Torah-Awakening-Non-Jews/dp/0999378902/ref=sr_1_1?crid=377PJGIO08UPK&dib=eyJ2IjoiMSJ9.lWCNI_OEnm0mCOqnzeSuhQ.p6eY0vTR3aVeKXnrrQHElffpineVROHl39NSJqOf_3U&dib_tag=se&keywords=Ten+From+The+Nations%3A+Torah+Awakening+Among+Non-Jews&qid=1756122173&s=digital-text&sprefix=ten+from+the+nations+torah+awakening+among+non-jews+%2Cdigital-text%2C424&sr=1-1-catcorr

Rashi Class, a weekly exploration of Torah featuring a deep dive on the text and lively conversation focused on an 11th-century French commentary, conducted by Rabbi Adam Kligfeld at Temple Beth Am, Los Angeles, on Wednesday, August 27, 2025, this week beginning with Shemot/Exodus 12.29. (Facebook/Zoom)

Tanya Applied: Episode 225: Elul: Chapter 27.02: How Ego Can Cause DepressionA journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.The Tanya Applied radio show is broadcast every Saturday night, 10–10:30PM ET onWSNR 620 AM – Metro NY areaWJPR 1640 AM — Highland Park and Edison, NJOnline: www.talklinenetwork.comBy phone: Listen Line: 641-741-0389Many of us may be familiar with some of the central ideas in Tanya – including the battle of the two souls; what defines man and makes us tick; how we can control our temptations; how we can become more loving; what we can do to curb and harness our vices, like anger, jealousy, and depression; the formula for growth; how we can develop a healthy relationship with G-d; and why we are here. In this 30-minute program, you will learn how these ideas can be applied to your life today. You will discover secrets to a successful life that will transform you and your relationships.Rabbi Simon Jacobson is the best-selling author of Toward a Meaningful Life, and he is the creator of the acclaimed and popular MyLife: Chassidus Applied series, which has empowered and transformed hundreds of thousands through Torah and Chassidus.Now, Rabbi Jacobson brings his vast scholarship and years of experience to Tanya. Please join Rabbi Simon Jacobson for this exhilarating journey into your psyche and soul. You will come away with life-changing practical guidance and direction, addressing all the issues and challenges you face in life.For more info: www.chassidusapplied.com/tanyaMusic by Zalman Goldstein • www.ChabadMusic.coms of the Torah and their application to our personal, emotional and psychological lives.A journey into the deepest teachings of the Torah and their application to our personal, emotional and psychological lives.

Today on Breaking Bread Robby Hoffman joins us at the table! Would it kill her to have a moment?! She talks through the journey of growing up on welfare to creating her own HBO show! She also shares her opinions on they/them pronouns. Stay til the end to hear how her pedophile girlfriend and her go so lost they thought they might die. Enjoy! Check out Robby's podcast Too Far exclusively on Patreon. Also catch her on tour - RobbyHoffman.com.  Go to Mood.com and use code PAPA at checkout for 20% off your first order.  Get 50% Off Monarch Money, the all-in-one financial tool at www.monarchmoney.com/PAPA. Right now, ButcherBox is offering our listeners $20 off their first box and free protein for a year. Go to ButcherBox.com/papa to get this limited time offer and free shipping always.  ---------------- 0:00:00 Intro 0:00:14 Tour Shoutout - TomPapa.Com 0:01:06 Patreon Shoutout  0:01:39 Welcome and digging into bread 0:04:18 Robbie's having a moment  0:06:22 Growing up poor and having money now 0:08:45 Meeting Kristen Stewart  0:10:30 Growing up on welfare and one of 10 kids 0:15:26 Leaving NY to Montreal in the night  0:22:00 Reading the Koran, Bible, and Torah  0:24:09 Mother's strength, opinion of doctors  0:33:00 Monarch Money Ad  0:35:35 Mood Ad 0:38:38 Butcher Box Ad  0:41:01 Government cutting resources for the poor 0:48:46 Emmy's outfit, marriage, no kids 0:52:18 Cat and dog - pets are not kids 0:54:27 They/them pronouns are not seamless  1:00:50 Comfortable in own skin 1:04:03 Uncomfortable moment  1:05:13 Dating a pedophile and getting lost in a near death snow storm  1:12:30 Both cities and countries are horrifying  1:13:10 Acting with Steve Carrell, Hacks, Untitled own project 1:14:20 Robby in her old age ---------------- Tom Papa is a celebrated stand-up comedian with over 20 years in the industry. Watch Tom's new special "Home Free" out NOW on Netflix! Patreon.com - Patreon.com/BreakingBreadwithTomPapa  Radio, Podcasts and more: https://linktr.ee/tompapa/ Website - http://tompapa.com/ Instagram -  https://www.instagram.com/tompapa Tiktok - https://www.tiktok.com/@tompapa Facebook - https://www.facebook.com/comediantompapa Twitter - https://www.twitter.com/tompapa #tompapa #breakingbread #comedy #standup #standupcomedy #bread #robbyhoffman Learn more about your ad choices. Visit podcastchoices.com/adchoices

This series is sponsored by Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we speak with Rachel Tova Ebner, translator of a new volume of the teachings of Rav Kook, about what the spirituality of Rav Kook adds to our Jewish practice and to our understanding of ourselves.As we approach Rav Kook's yahrzeit (3 Elul), we're directing our attention to the spiritual dimension of Yiddishkeit outlined in his works. In this episode we discuss:What does Rav Kook teach us about our yearning for God?What is the role of feelings in our inner work? What does it mean for us to change as the Torah stays the same? Tune in to hear a conversation about the paradox inherent in trying to “change the past” via teshuva. Interview begins at 14:57.Rachel Tova Ebner grew up in Manhattan and made Aliyah to Jerusalem with her family in 1982. She is linguist and lyricist, a teacher and translator, with a Master's degree in Hebrew from the Bernhard Revel Graduate School of Yeshiva University. Her most recent professional endeavor was to participate in the translation of the new Koren Tanach. She has three children and eleven grandchildren.Chapters (Produced by Sofer.AI):Teshuvah 0:14Re‑examining Our Bullseye: The Conceptzia Idea 3:38Lakewood Yeshiva's Future and Community Burnout 6:50Generational Mission Shifts and Klal Yisrael 8:37Introducing Rav Kook's Torah of Tomorrow 11:52Translator Rachel Tova Ebner on Her Father's Influence 15:00Early Memories of Learning with Rabbi Bernstein 16:15Limits on Naming and Speaking About God 21:32The Classic Child's Question: Is God in the Toilet? 22:46Ikveta d'Mishicha: The Era of Messianic Footsteps 25:18Rav Kook's Call for New Spiritual Consciousness 26:18Direct Encounter with God—Beyond Rabbis and Texts 28:01Rav Kook's Historical Context and Practical Inner Work 43:28Compassion and Inner Work with the Soul 45:36Rav Kook on Teshuva and Cosmic Will 47:30Personal Metaforms: Smoking as Spiritual Symbol 50:32Rav Kook's Vision for Secular Israelis 52:32Calling Artists of the Sacred in Modern Times 55:00The Summons to Holy Consciousness Excerpt 57:01Choosing a Rav Kook Translation for Study 62:23Evolution as Cosmic Optimism in Rav Kook 64:13Finding a Spiritual Path Beyond Halacha 67:08Critique of Galut and Return to Eretz Yisrael 68:17Personal Sleep Habits: A Goyish Schedule 70:06Rav Kook's Vision: Renewing the Old, Sanctifying the New 73:27Intuition and Faith in Personal Spiritual Direction 75:09Despair as Catalyst for Renewal in Orot Hateshuva 76:56Closing Remarks and Sponsor Acknowledgments 80:49Traditional Closing Prayer and Song 81:50References:18Forty Podcast: “Rav Judah Mischel: A Change in Progress”The Torah of Tomorrow: OneSong by Rachel Tova EbnerRenewing the Old, Sanctifying the New: The Unique Vision of Rav Kook by Marc B. Shapiro18Forty Podcast: “Marc B. Shapiro: Where Does Orthodox Judaism Come From?”Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Zibby interviews award-winning author Ilana Kurshan about her luminous, heartfelt new book, CHILDREN OF THE BOOK: A Memoir of Reading Together. Ilana shares how reading aloud to her five children—from GOODNIGHT MOON to CHARLOTTE'S WEB—became deeply intertwined with her lifelong practice of reading from the Torah. She reflects on how books create a common family language, forge intimacy, and shift in meaning as we revisit them through different stages of life. She also opens up about raising her children in Jerusalem, the role of literature in calming fears, and how parenthood itself can feel like a sacred journey mirrored in biblical stories.Purchase on Bookshop: https://bit.ly/4oS9KfxShare, rate, & review the podcast, and follow Zibby on Instagram @zibbyowens!JOIN ME! I'm hosting four events on September 19, 25th and 30th in NYC and on October 4th in Greenwich, CT. Get your tickets here! (Music by Morning Moon Music. Sound editing by TexturesSound. To inquire about advertising, please contact allie.gallo@acast.com.) Hosted on Acast. See acast.com/privacy for more information.

You sit in shul. The shofar blows. What do you feel? You may not want to admit it, but for many of us the answer is: nothing. For a long time, that's how Imu felt also. Until a chance observation, one historic Erev Rosh Hashana, sparked a conversation with Rabbi David Fohrman that would change everything. Come along on this deep dive through the Torah, revealing a hidden story from the Burning Bush to Mount Sinai to the walls of Jericho—that will finally make the shofar blast truly meaningful. In this first episode of the new season, we begin that journey of discovery with a first look at the origins of the shofar in the Torah text.For the Rosh Hashana course Rabbi Fohrman and Imu discuss in this episode, click here. Click here for a free copy of Rabbi Fohrman's e-book, "Serpents of Desire: Good and Evil in the Garden of Eden". We love to hear from you! Click here to share your thoughts, insights, questions, and reactions by voice note, or send us an email at info@alephbeta.org. A Book Like No Other is a product of Aleph Beta, and made possible through the generous support of Shari and Nathan Lindenbaum. Aleph Beta is a Torah media company dedicated to spreading the joy and love of meaningful Torah learning worldwide.

This week's learning is sponsored by Danielle & Jason Friedman in honor of Anabelle Friedman on her siyum of Mashechet Rosh Hashana on the occasion of her Bat Mitzvah, and in honor and appreciation of Rabbanit Michelle for inspiring and enabling multiple generations of women, in our family and around the world, to engage in Talmud study. Today's daf is sponsored by the Hadran Women of Long Island in memory of Myer Senders a”h, beloved father of our friend and co-learner Tina Lamm. "May the Torah learned today by all of us be a zechut for his neshama ותהא נשמתו צרורה בצרור החיים." What is the law regarding a mouse that falls into vinegar? Is the mouse nullified, and if so, at what ratio? The Mishna presents three distinct scenarios involving a Jew and a non-Jew, where wine is left in a location accessible to the non-Jew, raising concerns about potential libation (נסך) and thus rendering the wine prohibited. In each case, the Mishna outlines whether there is reason to suspect that the non-Jew offered the wine as a libation. The determining factor is whether the Jew stated they would be gone for a while or whether the Jew is considered to be supervising. The Gemara defines supervision as a situation in which the Jew could return at any moment, even if they are not physically present. The amount of time that must elapse to prohibit the wine (in a case where the Jew leaves for a while) is debated between the Rabbis and Rabban Shimon ben Gamliel. The Rabbis hold that the wine becomes prohibited if enough time passes to pierce the stopper, reseal it, and allow it to dry. Rabban Shimon ben Gamliel maintains that the required time is that needed to break the stopper entirely, fashion a new one, and let it dry. A fourth case involves a non-Jew dining in a Jew’s home, with wine left either on the table or on a side table. If the Jew leaves the room, there is concern that the non-Jew may touch the wine on the table, but not the wine on the side table—unless the Jew instructed the non-Jew to dilute the wine. If the bottle is sealed and enough time has passed for the stopper to be broken, replaced, and dried, the wine is prohibited. Why are all three cases necessary? What is unique about each, and why did the Mishna include them all? Rabbi Yochanan limits the scope of the debate between the Rabbis and Rabban Shimon ben Gamliel to stoppers made of lime plaster, excluding those made of clay. If a non-Jew were to pierce a clay stopper and reseal it, the tampering would be visibly noticeable. A difficulty is raised against Rabbi Yochanan’s explanation from a braita, but it is ultimately resolved. Rava rules in accordance with Rabban Shimon ben Gamliel, as the final case in the Mishna reflects his opinion exclusively, without presenting the view of the Rabbis. The sugya concludes with a practical question: If the halakha follows Rabban Shimon ben Gamliel—requiring a longer time to prohibit the wine—and also follows Rabbi Eliezer (Avodah Zarah 31a), who permits leaving a barrel with a single seal in the possession of a non-Jew without concern for tampering, why is the current practice to avoid leaving wine in a non-Jew’s possession? The Gemara answers that the concern lies with the bunghole, which was used to smell the wine. The worry is that the non-Jew might widen the hole to drink from it and offer the wine as a libation. Bungholes were apparently not present in barrels during the time of the Mishna but were commonly used at a later time in Babylonia when the question was asked.

What if you've been reading the Bible in black and white… when it was meant to be in technicolor? David Mack, founder of BLAC Ministries (Biblical Learning and Application Community), joins Matt and Ron to share how discovering the Jewishness of Jesus transformed his walk and his teaching.  From a life-changing encounter with Arnold Fruchtenbaum to building global discipleship resources translated into Swahili, Urdu, and Spanish, David's journey is rooted in reclaiming the full biblical story. They explore why Torah still matters, how modern churches often sideline Israel, and why a Star of David baseball cap stirred everything from conversations to controversy.  With humility and passion, David calls the Church to return to its Jewish foundation - not just for theological accuracy, but for spiritual vitality. Key Takeaways The Bible in Full Color: The Jewish context of Scripture brings both Old and New Testaments into clearer focus. Torah for Today: While it doesn't save, Torah still guides life, ethics, and culture - even for Gentiles. Wearing Your Faith: David's Star of David hat sparked conversations - and backlash - across cultural and denominational lines. Discipling Globally: With online tools and multi-language teaching, BLAC Ministries equips believers around the world. The Church and the Jewish People: Many churches resist engaging with Jewish roots, but David persists with grace and truth. Chapter Markers 00:00 – Meet David Mack 01:05 – A teacher who changed everything 03:30 – From CDs to global discipleship 05:00 – Teaching the full Bible to his granddaughter 06:30 – The Tanakh and Brit Hadashah together 08:10 – Baseball caps, Christmas trees & identity 10:50 – Wearing the Star: reactions from strangers 13:00 – What churches are missing without Torah 15:30 – Torah as a modern blueprint for life 21:00 – Cultural drift and biblical morality 23:00 – Reaching Jewish people from within 26:00 – Holidays, email teaching, and impact 28:00 – Redefining fruitfulness in Jewish ministry 30:00 – Tools and teaching from BLAC Ministries To dive deeper into the Jewish roots of your faith: Visit thejewishroad.com for podcasts, resources, and teachings. Explore David's work at https://jaymack.net/, where you'll find Torah studies, discipleship tools, and global teaching content.

The nation is on the doorstep of Canaan. In our Parsha, the people are instructed in how they must treat the Canaanite inhabitants of the land. It's not pleasant. The people are told that they must engage in total war against these nations. How do we understand the requirement to be so violent and aggressive towards the Canaanite nations? What about the Canaanites who opt to join the nation? What is their status? In this podcast, we first explore the general notion of how to understand the Torah's instructions regarding the Canaanite policy, and then we explore a very interesting thread about the power of behavior and how it can get embedded in the spiritual DNA that we transmit to our descendants.– – – – – – – – – – – – – – – – – – – – – –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 ★

News and commentary for Tuesday, 26 August, 2025.

News and commentary for Monday, 25 August, 2025.

The King is in the Field

Rabbi Avi Havivi's siddur class at Temple Beth Am Los Angeles via Zoom - August 26, 2025 Special Guest: Rabbi Avi Havivi.

Ever wondered how to truly maximize the powerful spiritual potential of Elul? Beyond the theoretical understanding of these days as "Yimei HaRatzon" (days of divine favor), how do we practically transform our daily routines to harness this sacred time?Drawing from the wisdom of Moran Goin HaGodel Abenu Yeruchem HaLevi, the renowned Mashgiach of Mir Yeshiva during the 1920s, we discover a refreshingly practical approach to Elul. The secret lies in adopting the mindset found in Talmud Eruvin 54a: "Chatof v'achol, chatof v'ishti" - grab and eat, grab and drink. This world, like a wedding ceremony, is fleeting and temporary. During Elul especially, we must seize spiritual opportunities with spontaneity and courage rather than getting caught in the paralysis of perfect planning.The beauty of this approach transforms how we view our daily spiritual encounters. Morning prayers, opportunities for charity, moments to honor parents, chances for Torah study - these aren't pieces of a complex spiritual strategy during Elul, but immediate opportunities to grab. The teaching reminds us that these 40 days before Yom Kippur represent a spiritual smorgasbord with limited time to partake. Don't wait for the perfect chavrusa or ideal study conditions; seize what's available now, especially the low-hanging fruit of accessible mitzvot. As we move through these days of mercy, may we find the wisdom to grab what we can from this spiritual feast, knowing these precious moments, like Elul itself, won't last forever.What spiritual opportunity will you seize today? Share your Elul journey with us and join our community of seekers making the most of these transformative days.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

This week's learning is sponsored by Danielle & Jason Friedman in honor of Anabelle Friedman on her siyum of Mashechet Rosh Hashana on the occasion of her Bat Mitzvah, and in honor and appreciation of Rabbanit Michelle for inspiring and enabling multiple generations of women, in our family and around the world, to engage in Talmud study. Today's daf is sponsored by the Hadran Women of Long Island in memory of Myer Senders a”h, beloved father of our friend and co-learner Tina Lamm. "May the Torah learned today by all of us be a zechut for his neshama ותהא נשמתו צרורה בצרור החיים." What is the law regarding a mouse that falls into vinegar? Is the mouse nullified, and if so, at what ratio? The Mishna presents three distinct scenarios involving a Jew and a non-Jew, where wine is left in a location accessible to the non-Jew, raising concerns about potential libation (נסך) and thus rendering the wine prohibited. In each case, the Mishna outlines whether there is reason to suspect that the non-Jew offered the wine as a libation. The determining factor is whether the Jew stated they would be gone for a while or whether the Jew is considered to be supervising. The Gemara defines supervision as a situation in which the Jew could return at any moment, even if they are not physically present. The amount of time that must elapse to prohibit the wine (in a case where the Jew leaves for a while) is debated between the Rabbis and Rabban Shimon ben Gamliel. The Rabbis hold that the wine becomes prohibited if enough time passes to pierce the stopper, reseal it, and allow it to dry. Rabban Shimon ben Gamliel maintains that the required time is that needed to break the stopper entirely, fashion a new one, and let it dry. A fourth case involves a non-Jew dining in a Jew’s home, with wine left either on the table or on a side table. If the Jew leaves the room, there is concern that the non-Jew may touch the wine on the table, but not the wine on the side table—unless the Jew instructed the non-Jew to dilute the wine. If the bottle is sealed and enough time has passed for the stopper to be broken, replaced, and dried, the wine is prohibited. Why are all three cases necessary? What is unique about each, and why did the Mishna include them all? Rabbi Yochanan limits the scope of the debate between the Rabbis and Rabban Shimon ben Gamliel to stoppers made of lime plaster, excluding those made of clay. If a non-Jew were to pierce a clay stopper and reseal it, the tampering would be visibly noticeable. A difficulty is raised against Rabbi Yochanan’s explanation from a braita, but it is ultimately resolved. Rava rules in accordance with Rabban Shimon ben Gamliel, as the final case in the Mishna reflects his opinion exclusively, without presenting the view of the Rabbis. The sugya concludes with a practical question: If the halakha follows Rabban Shimon ben Gamliel—requiring a longer time to prohibit the wine—and also follows Rabbi Eliezer (Avodah Zarah 31a), who permits leaving a barrel with a single seal in the possession of a non-Jew without concern for tampering, why is the current practice to avoid leaving wine in a non-Jew’s possession? The Gemara answers that the concern lies with the bunghole, which was used to smell the wine. The worry is that the non-Jew might widen the hole to drink from it and offer the wine as a libation. Bungholes were apparently not present in barrels during the time of the Mishna but were commonly used at a later time in Babylonia when the question was asked.

Rabbi Doniel Katz on Let's Get Real with coach Menachem, Sunday, August 24, #242How Transformational Torah Is Changing the Jewish World: Breath Work, Trauma Modalities, Meditation & The Return of Prophecy

Argumentation has become a lost art. Our society promotes uniformity and consensus, a monochromatic society where divergent ideas are shunned. This approach is antithetical to Torah. Our religion does not believe that your thinking should be outsourced to others. We do not believe that everyone ought to follow others like a flock of sheep. At […]

Love and Torah – what's love got to do with it? This study series is based on the “Two Great Commands” – love Yahweh and love your neighbor. As we explore Psalm 119, we begin this episode in verse 99 and ask the question, Why would you love the Torah? Rabbi Steve Berkson lists the reasons for giving your love and life to the Torah of Yahweh. Why would King David say that he's smarter than his teachers? What teachers? Did King David have a problem with arrogance? Do you? What does it mean to “restrain my feet”? Doesn't Satan cause me to do wrong? How do you picture Satan, the devil? Would you recognize that creature if it were before you? How does our Creator define evil? How do humans define evil? Do the definitions match? In what way will living in the Millennium be harder for some? What will be taken away from humans once haSatan is bound for a thousand years? Rabbi Berkson once again dissects the words in these passages so that you will have a deeper understanding of what Yah expects of you, so that you can do it and receive the blessings. Visit our website, https://mtoi.org, to learn more about MTOI. https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwide You can reach MTOI by emailing us at admin@mtoi.org or calling 423-250-3020. Join us for Shabbat Services and Torah Study LIVE, streamed on our website, mtoi.org, YouTube, and Rumble every Saturday at 1:15 p.m., and every Friday at 7:30 p.m. Eastern time for Torah Study Live Stream.

What if the very obstacles blocking your spiritual growth are actually divine opportunities in disguise? As we enter the month of Elul—that critical period of spiritual preparation before the High Holidays—many of us feel a heaviness rather than excitement. Some experience anxiety, others indifference, when we should be feeling energized like hitting that star power-up in Mario Kart.The secret to transforming this experience lies in how we view our "nisionos"—those personal tests and challenges that drain our spiritual energy. Whether it's depression, anxiety, relationship troubles, financial stress, or even the distractions of prosperity, these obstacles often prevent us from fully embracing Elul's potential.Drawing from Parshat Re'eh's teaching about false prophets, we discover a profound reframing: these challenges aren't random roadblocks but purposeful tests to prove our love for God. Just as the sages refused to be swayed by supernatural signs in the famous Talmudic story of Rabbi Eliezer's oven, we too must recognize when life's difficulties are testing our commitment to our spiritual principles.The great Rabbi Moshe Chaim Luzzatto (Ramchal) explains in Mesillat Yesharim that everything in this world—good and bad alike—constitutes a test. In fact, overcoming these tests is one of the three primary purposes of human existence, alongside performing mitzvot and serving God through prayer.This perspective changes everything. Your nisionos are not obstacles blocking your path; they ARE the path itself. They exist precisely to give you the opportunity to develop spiritual strength, resilience, and deeper connection. And as the Midrash teaches, God never gives us challenges without providing the tools and abilities needed to overcome them.This Elul, let's face our challenges with renewed courage, discipline, and honesty. By confronting what holds us back, we can experience the month as it was meant to be—a time brimming with potential for transformation and growth. What test will you overcome today?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

The Henry and Lisa Manoucheri Parsha Shiur  Parshas Re'eh  Curses, Gaza City, & Immoral High Ground Versus  Caveats of Blessings & A NATURAL Flow of Creativity and Blessing

God's promises have a condition - that we have faith. Do we walk by faith? Or are we suffering in the curses we have brought on by not having faith in Him, faith that He will supply our needs! Have we put things before God as our own idol? Or are we who He has called us to be as His people!

When tragedy strikes, what does true responsibility look like? In this episode, Zvi Hirschfield and Sefi Kraut explore Parshat Shoftim and the strange ritual of the eglah arufah—the ceremony performed when a murder goes unsolved. They discuss how Torah refuses to let society shrug off responsibility, insisting that leaders confront tragedy publicly. Drawing on rabbinic debate, they explore two visions of communal accountability: law and order versus meeting basic human needs, raising timeless questions about how justice is pursued and society protects the vulnerable. This week's episode is generously sponsored by Emily Simon, in memory of her very dear friend, Carolyn Mandel, Chana Rafaela bat Avraham v'Sara, who gave so much to her adopted homeland.

Both the Jewish calendar and the Torah come to a close leaving our people in a state of active preparation. But do we ever feel truly ready?

This week we learn the laws governing all kinds of leaders: The parsha begins by detailing the laws of judges, the jurisdiction of the Sanhedrin, the Supreme Court, and what happens to rebellious judges; we read about the unique laws related to kings; there are more laws pertaining to the Kohanim; and we find the means of vetting professed prophets and what happens to the six kinds of false prophets.– – – – – – – – – – – – – – – – – – – – – –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 ★

Preparing for the High Holidays can be daunting. How can anyone adequately prepare for standing in judgment in front of the Heavenly tribunal? But prepare we must. The month of Elul is designated for preparing for the awesome days of Rosh Hashana and Yom Kippur. Our Sages took these days very seriously and were completely immersed in preparation. But we are regular people, ordinary, common folk. Is there something that we can do to prepare? Is there a cheat sheet to simplify Elul? Is there a way to distill this month to its essence? In this wonderful podcast we share the three main pillars of this month and learn the ways how even us lay people can have an immensely productive and powerful Elul.– – – – – – – – – – – – – – – – – – – – – –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 ★

Paul argued that people are justified (set right with God and put into a right relationship with him) not by observing the demands of the Torah, but by faith in Jesus. The sort of faith Paul promoted was not simply mental assent to an idea, but loyalty to Jesus as King and trust that the […]

Rabbi Professor David Weiss Halivni, of blessed memory (1927–2022), was one of the most profound Talmudic scholars and theological voices of the postwar era. A Holocaust survivor, Halivni went on to shape generations of students through his decades of teaching at the Jewish Theological Seminary, Columbia University, the Hebrew University of Jerusalem, Bar Ilan University, and the Institute of Traditional Judaism. Now, after years of collaboration, meeting nearly every week from 2008 to 2012 with this world-renown Talmudic scholar, Rabbi Ronald Price brings us Rabbi Halivni's Torah teachings, which he faithful recorded. Stay tuned as we speak with Rabbi Ronald Price about his recent publication, Divrei Halev: Thoughts of Rabbi Professor David Weiss Halivni on the Weekly Torah Portion! Rabbi Ronald D. Price holds semikhah from Rav Halivni. Rabbi Price was the founding Executive Vice President of the Union for Traditional Judaism and founding dean of the Metivta, the Institute of Traditional Judaism. He resides in Ashkelon, Israel, with his wife Tziporah. 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

ORIGINAL AIR DATE: SEPT 29, 2016Rabbi Mike debates 2 Black Israelites! Battle Royal! This is a wild session with a good amount of argument. Things start to heat up when they call him a fake Jew and cite Hitler as a reference!

Parsha "Re'eh" (for "See!,"Behold!," or even "Check it out" -- Deuteronomy 11:26-16:18) begins with a blessing, and a curse. And, as Mark points out up front, the fact that even the significance of the distinction there is so often missed is a major indicator of why there is "no power in the [modern] 'church'." The Erev Shabbat reading begins there, and includes what amounts to a great summary of just why that is: https://hebrewnationonline.com/wp-content/uploads/2025/08/SSM-8-22-25-Re-eh-teaching-podcast-xxx.mp3 Last week, the parsha told us, "Do not even bring an abomination into your house," lest you be accursed like it. This week, the admonition is to utterly destroy anything and everything associated with them. And as for false prophets, who try to get us to serve those fakes? Scripture prescribes -- in no uncertain terms -- a death penalty. How is it that a 'church' which claims to worship 'him' has fallen into exactly that trap? During the Sabbath Day midrash, Mark Call of Shabbat Shalom Mesa answers that question, as He does. And as for -- Re'eh: "Other gods not known to you? " ...now they're taught in 'sun-god day' school. Even though the idolatry is soft-pedaled. It is a fact that, once seen, cannot be un-seen. But it certainly must not be ignored. https://hebrewnationonline.com/wp-content/uploads/2025/08/WT-CooH-8-23-25-Re-eh-Other-gods-you-have-not-known-but-They-DO-NOW-podcast-xxx.mp3 The combined two-part reading and Sabbath midrash:

On today's show, Episode 183, this is PART 2 of a Hebrew Scripture discussion that I had with Jeff Benner, founder of the online Ancient Hebrew Research Center in 1999. Jeff Benner loves to help serious Bible readers break free from a surface-level understanding of scripture and the biblical narratives. His objective is to teach people to read the Bible through the lens of its original language, culture, and context, without requiring a full immersion in the Hebrew language. Simply learning a few basic concepts of how Hebrew is structured and how it works, Jeff is confident that you will quickly find yourself on a path to new discoveries in the Bible, uncovering concepts that you never knew were there. Join me now for my continued discussion with Jeff Benner, picking up where we left off in Part 1, as we delve further into the rich nuances of the biblical texts. Today, we will look at words like Faith, Believe, Mitzvah (commandment), King, a Name, Hallellujah, and so much more.  

Ever wish for the magic formula to fix your life in three easy steps? I joke about it with my clients, but the truth is, real change isn't linear. In this episode, I share why our minds crave step-by-step solutions, how our bodies hold the real key to growth, and what my actual three-step plan looks like. Tune in for a mix of humor, Torah wisdom, and practical insight.

Rabbi Professor David Weiss Halivni, of blessed memory (1927–2022), was one of the most profound Talmudic scholars and theological voices of the postwar era. A Holocaust survivor, Halivni went on to shape generations of students through his decades of teaching at the Jewish Theological Seminary, Columbia University, the Hebrew University of Jerusalem, Bar Ilan University, and the Institute of Traditional Judaism. Now, after years of collaboration, meeting nearly every week from 2008 to 2012 with this world-renown Talmudic scholar, Rabbi Ronald Price brings us Rabbi Halivni's Torah teachings, which he faithful recorded. Stay tuned as we speak with Rabbi Ronald Price about his recent publication, Divrei Halev: Thoughts of Rabbi Professor David Weiss Halivni on the Weekly Torah Portion! Rabbi Ronald D. Price holds semikhah from Rav Halivni. Rabbi Price was the founding Executive Vice President of the Union for Traditional Judaism and founding dean of the Metivta, the Institute of Traditional Judaism. He resides in Ashkelon, Israel, with his wife Tziporah. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In this first episode of The Hebrew Months Series with Rabbi Pill, we explore the unique energy of Elul, a month of teshuvah and alignment. Our sages teach that the months of the Jewish year are not just markers of time, but windows of opportunity, each with its own avodah and pathway for growth. Elul's symbols, the mazal of the Betulah (Maiden), the letter Yud, the tribe of Gad, the left hand, and the daily shofar blasts, each reveal how to realign with Hashem and our truest selves. But rather than seeing Elul as a season of guilt and repentance, Rabbi Pill reframes teshuvah as a return to alignment: uniting thought and action, living in the present moment, and even the surprising idea of “doing teshuvah on your teshuvah.” If you've heard the standard Elul messages before, this conversation will give you a fresh perspective, and practical ways to channel the energy of the month into lasting transformation.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Explore The Art of PrayerDownload a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home by clicking here.Get the Companion Guide: The Power of the MonthsThis free resource outlines the spiritual focus of each Hebrew month — including its mazal (zodiac sign), tribe, Hebrew letter, body part, and unique avodah. It also includes suggested actions you can take to align yourself with the energy of the time. Click here to download and keep this month-by-month guide as a tool for your own growth and reflection.

Rabbi Adam Kligfeld's Shabbat Teaching at Temple Beth Am, Los Angeles, August 23, 2025. (Youtube/Zoom)

Scripture:  2 Samuel 6, Psalm 30:4-5, Hebrews 9:5, Romans 3:25. Today's story of David is one that is an oft time ignored account from David's life, but we will see ways it dramatically impacts and applies to our lives. We open with 2 Samuel 6:2 “David and all his men went to Baalah in Judah to bring up from there the ark of God, which is called by the Name, the name of the Lord Almighty, who is enthroned between the cherubim on the ark.”  Pastor shares the history of the Ark from the Book of Exodus during the time of Moses, its description, and rules and regulations from God to the Israelites about the Ark. Pastor also goes into the annual Day of Atonement, Yom Kippur, and what the practice was with the Ark.  But by the time of David the Ark was mostly forgotten.  The Ark has a fascinating history and Pastor shares a chronology based on what we know from the Bible: ARK OF THE COVENANT     ⁃    Mount Sinai - 1445 BC     ⁃    Promised Land 1406 BC     ⁃    Shiloh - ca. 1399-1075 BC     ⁃    Kiribati Jearim - ca. 1074-1003 BC     ⁃    Jerusalem - ca. 1003-586 BC  And then the Ark disappears.  While we do not know where or what happened to the Ark, we do know that during the time of David, he sought to restore bring the Ark back and to bring worship of God in Israel. 2 Samuel 6:3-5 “They set the ark of God on a new cart and brought it from the house of Abinadab, which was on the hill. Uzzah and Ahio, sons of Abinadab, were guiding the new cart with the ark of God on it, and Ahio was walking in front of it. David and all Israel were celebrating with all their might before the Lord, with castanets,[d] harps, lyres, timbrels, sistrums and cymbals.”  However, we see that they are not doing this as the Torah instructed. It was to be moved only by priests, and by holding onto the Ark's handles with the ark completely covered from view. Ahia and Uzzah were priests but were not moving the Ark as God had instructed. On the walk, Uzzah reaches out and touches the Ark because the oxen stumbled and God's anger burned against Uzzah for his irreverent act and God struck him down and he died beside the Ark of God. God desires to be taken seriously.  Their intentions were good but the directions in the scripture were clear and straightforward and they had ignored them. Next we read that David ask the Lord, “how can the Ark of the Lord ever come to me?” God is capricious. God is holy and He's not to be trifled with. We are not to ignore what He says.   Today, many live in fear of God. But what He desires to communicate to us today is that He is holy. But He's more than that, we will find He is merciful AND He is Salvation! David wouldn't take the Ark into his city, after Uzzah died, instead he left it with Obed-Edom to see what would happen to him. And over the next three months Obed-Edom and his entire household were blessed, so David then moves the Ark the City of David with great rejoicing. They understood that God is merciful, that He is a generous and forgiving God. This time they follow what God has prescribed. The priests carry it, it's covered and no cart is used. David wrote Psalm 30 during this time and it expresses what he learned: Psalm 30:4-5 “Sing the praises of the Lord, you his faithful people; praise his holy name. For his anger lasts only a moment, but his favor lasts a lifetime;
weeping may stay for the night, but rejoicing comes in the morning.” It was an incredible celebration, a joyous time, because David and the rest understood that God is good, that God is merciful and that God can be trusted. They placed the Ark in the Tent that David had prepared and David sacrificed burnt offerings and fellowship offerings before the Lord. David organized the ongoing care of the Ark which we can read in 1 Chronicles 23 - 26 setting it up so that the priests would do what they were supposed to do. It also helped the children of Israel worship God the way they were supposed to. David wanted to ensure things were done God's way, just as God had directed in the Book of Exodus to Moses. Pastor closes today with, “God is Salvation.” God desires all to be saved. He is calling His children back to Himself. Pastor shares great insight to the “Mercy Seat” using Romans 3:25 “God presented Christ as a sacrifice of atonement through the shedding of his blood—to be received by faith.” Sacrifice of atonement or sometimes stated as “propitiation” are English translations of the Greek word for “mercy seat.”  What this verse literally means is that God presented Christ as a mercy seat through the shedding of his blood to be received by faith. David and people of the Old Testament era had their sins removed once a year on the Day of Atonement, which finds its ultimate fulfillment once and for all, not once a year, but once forever in the shed blood of Jesus Christ. He is the mercy seat of God. It's His blood that covers our sin. And so what we have seen in 2 Samuel 6 gets its fulfillment in the One who is the Son of God.  God is holy.  God is merciful.  GOD IS SALVATION. Now What? Learn about God at https://www.awakeusnow.com EVERYTHING we offer is FREE. Check out this video series from our website: https://www.awakeusnow.com/david-and-gods-heart Join us Sundays  https://www.awakeusnow.com/sunday-service Watch via our app. Text HELLO to 888-364-4483 to download our app.