Podcasts about rabbinic

Whereas Ashkenazic custom requires standing during Kaddish, the accepted practice among Sepharadim is to remain seated during Kaddish, unless one was standing when Kaddish began, in which case he must remain standing (until he completes his "Yeheh Shemeh Rabba" response). Hacham Ovadia Yosef ruled that if a Sepharadi wishes to follow the stringent practice of the Ashkenazim and stand for Kaddish, he should not do so, as this appears arrogant. Since the accepted Sephardic custom is to remain seated, and even the greatest Rabbis sit during Kaddish, making a point of standing gives the appearance of thinking that one is better than everyone else, and this is therefore inappropriate. Hacham Ovadia notes the ruling of the Kol Eliyahu that one who decides to stand during the Torah reading – when the commonly accepted custom is to sit – should be reprimanded for this display of arrogance. By the same token, it is inappropriate to break the accepted Sephardic practice by standing for Kaddish. The Sedeh Hemed (Rav Haim Hizkiya Medini, Hebron, 1834-1904) writes that his practice was to stand for Kaddish. The reason may have been that as a Rabbinic leader, he felt this was an appropriate stringency to accept. Regardless, as a general rule, this is discouraged. Summary: Sephardic practice is to remain seated during Kaddish, and it is improper for a Sepharadi to make a point of standing.

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 38.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

The Rebbe discusses why a sea embankment may not qualify as a partition according to the Alter Rebbe. He advises against publishing a manual on Eruvin in America, warning it could lead to halachic breaches, and provides deep insights into the nature of Rabbinic mitzvos https://www.torahrecordings.com/rebbe/igroskodesh/016/005/6084

fWotD Episode 3216: First Jewish–Roman War Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 23 February 2026, is First Jewish–Roman War.The First Jewish–Roman War (66–73/74 CE), also known as the Great Jewish Revolt, the First Jewish Revolt, the War of Destruction, or the Jewish War, was the first of three major Jewish rebellions against the Roman Empire. Fought in the province of Judaea, it resulted in the destruction of Jerusalem and the Jewish Temple, mass displacement, land appropriation, and the dissolution of the Jewish polity.Judaea, once independent under the Hasmoneans, fell to Rome in the first century BC. Initially a client kingdom, it later became a directly ruled province, marked by the rule of oppressive governors, socioeconomic divides, nationalist aspirations, and rising religious and ethnic tensions. In 66 AD, under Nero, unrest flared when a local Greek sacrificed a bird at the entrance of a Caesarea synagogue. Tensions escalated as Governor Gessius Florus looted the temple treasury and massacred Jerusalem's residents, sparking an uprising during which rebels killed the Roman garrison while pro-Roman officials fled.To quell the unrest, Cestius Gallus, the governor of Syria, invaded Judaea but was defeated at Bethoron and a provisional government, led by Ananus ben Ananus, was established in Jerusalem. In 67 CE, Vespasian was sent to suppress the revolt, invading Galilee and capturing Yodfat, Tarichaea, and Gamla. As rebels and refugees fled to Jerusalem, the government was overthrown, leading to infighting between Eleazar ben Simon, John of Gischala and Simon bar Giora. After Vespasian subdued most of the province, Nero's death prompted him to depart for Rome to claim the throne. His son Titus led the siege of Jerusalem, which fell in the summer of 70 AD, resulting in the Temple's destruction and the city's razing. In 71, Titus and Vespasian celebrated a triumph in Rome, and Legio X Fretensis remained in Judaea to suppress the last pockets of resistance, culminating in the fall of Masada in 73/74 CE.The war had profound consequences for the Jewish people, many being killed, displaced, or sold into slavery. The rabbinic sages emerged as leading figures and established a rabbinic center in Yavneh, marking a key moment in the development of Rabbinic Judaism as it adapted to the post-Temple reality. These events in Jewish history signify the transition from the Second Temple period to the Rabbinic period. The revolt also hastened the separation between Christianity and Judaism. The victory strengthened the new Flavian dynasty, which commemorated it through monumental constructions and coinage, imposed a punitive tax on all Jews, and increased military presence in the region. The Jewish–Roman wars culminated in the Bar Kokhba revolt (132–136 CE), the last major attempt to restore Jewish independence, which resulted in even more catastrophic consequences.This recording reflects the Wikipedia text as of 01:08 UTC on Monday, 23 February 2026.For the full current version of the article, see First Jewish–Roman War on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Brian.

Paige Lowenstein was on the path to becoming a Rabbi in the traditional way. The well respected Reform seminary. Two years in she had a psychedelic experience on psilocybin mushrooms. That changed everything. She packed up and moved to the majestic redwood forests of northern California and finished her Rabbinic studies with Jewish Renewal's Aleph Ordination Program. Question is, now that your mind has been blown, what's next?

The Rebbe explains that Chabad Purim Farbrengens bridge the 14th and 15th of Adar. Using the Rema's concern for prayer times, the Rebbe applies a Kal Vachomer: if we must be careful with Rabbinic prayer, we must be even more diligent with Bentching, which is a sacred Torah obligation. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/349_003

The Rebbe clarifies that while remembering Amalek is a Biblical duty, reading it on the Shabbos before Purim is a Rabbinic institution. Beyond the Halachic mechanics, the Rebbe emphasizes the spiritual goal: erasing the "Amalek" of apathy and coldness by serving Hashem with constant enthusiasm and warmth. https://www.torahrecordings.com/shulchan_menachem/orach_chayim/344_002

Link to Ptil Techelet website. The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of "kevod haberiyot" (human dignity), which overrides a "lo ta'aseh" (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of "lo tasur" (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions. For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head - they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it. The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse "And you shall see him" (u're-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi: Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the "corner" of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way. Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors - strings that were torn after they were already placed in the garment - the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is "enough to tie them" (kedei le'anvan), meaning a length sufficient to make a slipknot. From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every "chulya" (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava's assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.  

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 37.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

Link to Ptil Techelet website. The Gemara brings two different versions of the incident involving Mar bar Rav Ashi, whose tzitzit were torn on Shabbat while he was walking home. This raises the subject of "kevod haberiyot" (human dignity), which overrides a "lo ta'aseh" (negative commandment) in the Torah. Both versions bring the explanation of Rav bar Shaba, who explained that this law refers specifically to the negative commandment of "lo tasur" (do not stray from the words of the Sages), meaning that it only overrides Rabbinic prohibitions. For tzitzit, one must place two strings of techelet and two white strings. The Mishna rules, however, that this is not essential – one can have only white or only techelet. Also regarding the tefillin of the hand and the tefillin of the head - they are two independent mitzvot and do not hinder one another; someone who has only one of them puts it on and recites the blessing over it. The Gemara suggests that the Mishna does not follow the view of Rebbi, who holds that the techelet and the white do hinder one another. He learns this from the verse "And you shall see him" (u're-item oto), which teaches that both must be together, while the rabbis learn that it is possible to see each kind separately. However, two other suggestion were brought to explain the Mishna according to the view of Rebbi: Rav Yehuda in the name of Rav: The law in the Mishna (that they do not hinder) was stated regarding the order of precedence. It is a mitzva to first place the white (since the white is the color of the "corner" of the garment, which appears in the verse first), but if one placed techelet before white, one has fulfilled the obligation, though the mitzva has not been performed in the most ideal way. Rava: The Mishna is speaking about gerdumin (remnants) of one of the colors - strings that were torn after they were already placed in the garment - the tzitzit remains valid. His words rely on the words of the sons of Rabbi Chiya, who said that remnants of techelet are valid. The minimum measure that must remain in a string to maintain its validity is "enough to tie them" (kedei le'anvan), meaning a length sufficient to make a slipknot. From the statement of the sons of Rabbi Chiya, Rava concludes that one must tie a knot on each and every "chulya" (group of windings) in the tzitzit. The reason for this is that if one does not tie a knot at every chulya, if just a short strand is permitted, the moment the string is severed above the first knot, all the windings will unravel and disappear. The knots between the chulyot ensure that even if part of the string is cut off, the structure of the rest of the tzitzit will be preserved and it will remain valid under the law of gerdumin. However, Rava's assumption is rejected as the sons of Rabbi Chiya may only permit gardumim when there are knots at every chulya.  

Speaker: Pastor NickSynopsis: This morning we continue our new series: "Questions in Red" where our teaching is based off of one or more questions that were asked by Jesus. Question asking was a common method of Rabbinic teaching and today we dive into Mark 8 where Jesus asks, "Why does this generation ask for a sign?" Simultaneously, Jesus warns his disciples not to get caught up in in the "yeast" of the Pharisee and Herod. These two things are both connected AND relevant to today! Want to learn more? Stay tuned!Intro Music:     Inspire And Motivate by Mixaund | https://mixaund.bandcamp.com           Music promoted by https://www.free-stock-music.comOutro Music:     Inspiring Beat by Alex Menco | https://alexmenco.net           Music promoted by https://www.free-stock-music.com           Creative Commons Attribution-ShareAlike 3.0 Unported         https://creativecommons.org/licenses/by-sa/3.0/deed.en_US

This transcript features a rabbi responding to diverse questions concerning Jewish law, communal standards, and spiritual life. He begins by debating whether winning a Torah scroll in a raffle fulfills the religious obligation to write one personally. The discussion then shifts to the permissibility of digital photo frames on the Sabbath and the complex history of the Manhattan eruv. Addressing broader theological concerns, the speaker explores divine providence as it relates to non-Jews and explains the spiritual advantages of praying in a formal synagogue rather than a home setting. He concludes with practical advice on maintaining religious focus amidst modern temptations and the protocol for handling interruptions during prayer.How do Rabbinic authorities apply ancient laws to modern technologies like digital screens?In what ways does communal environment influence the spiritual quality of religious practice?How does Jewish law navigate historical disputes regarding the definition of public spaces?Today • 2:02 AMwrite a podcast blurb for this audio with all the questions askedWelcome back to another weekly session of answering your questions, organized and arranged by Jonathan. In this episode, we explore a wide variety of halachic inquiries and philosophical reflections, ranging from modern technological challenges on Shabbat to the deep spiritual mechanics of repentance.This episode answers the following questions:• Does winning a Sefer Torah in a raffle fulfill the mitzvah? We provide a follow-up on whether winning a raffle qualifies as the mitzvah of writing a Sefer Torah, debating if it is more similar to inheriting one (which does not fulfill the mitzvah) or commissioning/buying one (which most hold does fulfill it).• Are digital photo frames and screens permitted on Shabbat? We discuss the use of screens in homes and shuls that display rotating photos, headlines, or sports scores, examining concerns like reading secular news on Shabbat and the halachic concept of Shevisas Kelim (resting of utensils).• What is the halachic status of the Manhattan Eruv? We dive into the complex history of the Manhattan Eruv, focusing on the debate over whether an area requires 600,000 residents to be considered a Reshus HaRabim (public domain) and Rav Moshe Feinstein's influential rulings on the matter.• How does God's influence (Hashgacha) affect non-Jews? Drawing on various opinions, we explore whether non-Jews are guided by general or individual providence and how they are judged based on their personal mission in society.• Is it preferable to daven in a shul if there is a house minyan on your block? We explain why davening in a shul is superior to a house minyan, citing reasons such as B'rov Am Hadras Melech (glory in a large crowd), the inherent sanctity of the building, and the presence of an Aron Kodesh.• How strictly should we follow the rule of Paska (not splitting verses)? We look at why we sometimes split verses in songs or Torah readings despite the general prohibition, noting that it is often permitted when there is no other viable option.• Does seeing the top of the Golden Dome require Keriah? We discuss whether seeing the dome on the Temple Mount from a distance—without seeing the base—obligates a person to tear their clothes in mourning for the Temple.• How do sins transform into merits through teshuva? We examine the profound concept that proper repentance can turn past transgressions into merits, including the idea that the drive to overcome sin can lead a person to a higher spiritual level than they would have otherwise reached.• Where should one light candles when staying in one hotel but eating in another? We address the logistics of lighting Shabbat and Chanukah candles for those away from home, determining whether the place of eating or the place of sleeping takes precedence.• What is the best way for teenagers to handle modern temptations? We share advice on avoiding temptation through filters and environment rather than just "fighting" it, while emphasizing the importance of not obsessing over past failures.• How should you signal someone to stop talking during sensitive parts of prayer? We offer practical tips for communicating the need for silence during Chazaras HaShatz or Kaddish without violating the prohibition against speaking.To understand the concept of avoiding obsession with sin, consider it like putting down a heavy load after crossing a puddle; if you keep rehashing your mistakes, you are still carrying the weight of the sin long after the moment has passed.Support this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 36.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

התוכן דובר לעיל אודות הזירוז בעניני הפורים ל' יום לפני החג. המענה לשואלים היכן הוא המקור לכך?! ובפרט שאדה"ז בשו"ע בריש הל' פסח כשכותב אודות תקנת חכמים לדרוש ברבים הלכות החג ל' יום לפני החג – אינו מזכיר מאומה אודות ל' יום לפני הפורים! – המציאות היא שלאחרי כל ה"שטורעם" בעניני הפורים בשנים שעברו, ואכן פעלו "עולם ומלואו" – יכלו "להרעיש" עוד יותר, אפילו לגבי השנים והדורות שלפנ"ז! ועל השאלה מהו ההכרח לזה, ומה לא טוב אם יפעלו באותה מדה כבשנה שעברה?! ובפרט שלזה צריך להנהיג דברים חדשים – להרעיש אודות הפעולות דימי הפורים ל' יום לפנ"ז...?! – כיון שמשנה שעברה ניתוספו ענינים בלתי רצויים, הרי לא רק שמותר אלא מצווים עפ"י תורה להוסיף בעניני קדושה על מנת לבטל ענינים אלו (וכמו שזה היפך התורה לא להשתמש בתרופות חדשות שלא היו בזמן אבותינו, ומה גם שבימינו ניתוספו מחלות חדשות ר"ל)! [המשך יבוא]משיחת יום א' פ' תשא, פורים קטן ה'תשמ"ו ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=10-02-2026 Synopsis Some have asked: what is the source for the practice of starting to campaign about Purim thirty days before the holiday? Especially considering that in his Shulchan Aruch, where the Alter Rebbe talks about the Rabbinic requirement of publicly expounding the laws of the festival thirty days before the festival, he doesn't mention anything about doing so thirty days before Purim? But the reality is that even with all the noise made about Purim in previous years, and although it is true that a great deal was accomplished – the fact is that more could still have been done. And as for the question of why it is necessary to introduce new practices, when we could simply continue doing what we've been doing until now – the answer is that when there is a new illness in the world, chas v'shalom, you have to introduce a new cure for it. Nobody would suggest that the Torah forbids using new types of medicine (with respect to the laws of overriding Shabbos etc.) just because those medicines didn't exist in the time of our ancestors; indeed, forbidding the use of such medicine would be contrary to Torah. Similarly, since there has been an increase over the past year in undesirable things in the world, therefore, to counter that negative increase, it is not only permissible, but an obligation according to Torah, to increase in holiness. (To be continued.)Excerpt from sichah of Sunday, parashas Sisa, Purim Katan 5746 For a transcript in English of the Sicha: https://thedailysicha.com/?date=10-02-2026

If you underpay your taxes, Jewish law says you're not just breaking the law - you're taking money from your own family and neighbors. This morning we unpack the basic obligation for every Jew to give at least a minimal amount to Tzedakah (charity) to those in need, even if one has to beg or borrow for it. And this command is in the form of a tax. We survey the opinion of Rabbi Herschel Schachter that one who does not fully and accurately pay their taxes, regardless of whether they agree with how the funds are spent, is not only violating secular law (a serious Rabbinic prohibition) but also stealing from their family, friends, and community by requiring them to have to pay larger amounts for the services we all receive. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: / @rabbimichaelwhitman Instagram: / adathmichael Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast... Spotify: https://open.spotify.com/show/3hWYhCG... Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

In this episode of the 18Forty Podcast, we speak with Rabbis Eitan Webb and Ari Israel, head of a campus Chabad and Hillel respectively, about Jewish life on college campuses today. In this episode we discuss:Has there been a recent Jewish awakening on college campuses?How much attention should we pay to campus antisemitism?Are Chabad and Hillel able to work together on college campuses?Tune in to hear a conversation about what comes next for Jewish students in secular colleges. Interview begins at 18:01.Rabbi Eitan Webb co-founded the Princeton University Chabad House in 2002, with his wife Gitty. He has been a Jewish Chaplain at Princeton University since 2007. In addition to his Princeton activities, Eitan serves on the board of directors of the Chabad on Campus International Foundation, and of the Sinai Scholars Society. Rabbi Ari Israel serves as Maryland Hillel's Executive Director—a role he has held for more than 20 years. In addition to Rabbinic ordination, Ari has Master's degrees in Medieval Jewish History as well as Secondary Education. Ari is an adjunct professor at the University of Maryland where he teaches a Jewish Leadership course. References:No Country for Old Men (2007)Tanya by Rabbi Schneur Zalman of LiadiLikkutei Sichot - Volume 10This Is My God by Herman WoukFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Speaker: Rev. Dale ResslerSynopsis: This morning we continue our new series: "Questions in Red" where our teaching is based off of one or more questions that were asked by Jesus. Did you know that Jesus was asked over 300 questions but only directly answered about 8? A common method of Rabbinic teaching was to ask questions for students to consider or sit with! Jesus would often teach by posing a question or respond to questions with another question. This morning Reverend Dale Ressler engages the topic of loving the unlovable with a sermon entitled: Love=1. Want to learn more? Stick with us!Intro Music:     Inspire And Motivate by Mixaund | https://mixaund.bandcamp.com           Music promoted by https://www.free-stock-music.comOutro Music:     Inspiring Beat by Alex Menco | https://alexmenco.net           Music promoted by https://www.free-stock-music.com           Creative Commons Attribution-ShareAlike 3.0 Unported         https://creativecommons.org/licenses/by-sa/3.0/deed.en_US

Speaker: Pastor Jeff MooreDate: January 11, 2026Synopsis: This morning we begin a new series: "Questions in Red" where our teaching is based off of one or more questions that were asked by Jesus. Did you know that Jesus was asked over 300 questions but only directly answered about 8? A common method of Rabbinic teaching was to ask questions for students to consider or sit with! Jesus would often teach by posing a question or respond to questions with another question. This morning Pastor Nick is sick and Pastor Jeff is filling in by bringing and adapting Pastor Nick's message on "Salt" which comes from the question: What if the salt loses its saltiness? . Want to learn more? Stick with us!Intro Music:     Inspire And Motivate by Mixaund | https://mixaund.bandcamp.com           Music promoted by https://www.free-stock-music.comOutro Music:     Inspiring Beat by Alex Menco | https://alexmenco.net           Music promoted by https://www.free-stock-music.com           Creative Commons Attribution-ShareAlike 3.0 Unported         https://creativecommons.org/licenses/by-sa/3.0/deed.en_US

Having received his Ph.D. in mathematical logic at Brandeis University, Rabbi Dr. Dovid Gottlieb went on to become Professor of Philosophy at Johns Hopkins University. Today he is a senior faculty member at Ohr Somayach in Jerusalem. An accomplished author and lecturer, Rabbi Gottlieb has electrified audiences with his stimulating and energetic presentations on ethical and philosophical issues. In Jewish Philosophy with Rabbi Dr. Gottlieb, we are invited to explore the most fascinating and elemental concepts of Jewish Philosophy. https://podcasts.ohr.edu/ podcasts@ohr.edu

The Suffering Warrior: Unveiling Judah's Mashiyach ben Yosef and the Messianic Mystery Overview In this post, Rod explores Judah's conception of Mashiyach ben Yosef (Messiah son of Joseph), tracing its development through biblical, Rabbinic, and apocalyptic literature, and connecting it to Messianic faith in Yeshua. The study highlights the "suffering warrior" motif, the precursor role to Mashiyach ben David, and the eschatological implications for Israel and the world. Key Themes & Scriptural Foundations Mashiyach ben Yosef as Precursor: Mashiyach ben Yosef is depicted as a leader who precedes Mashiyach ben David, preparing Israel through military, political, and spiritual means (repentance and Torah observance). This role is likened to John the Immerser as a type of precursor. Two-Stage Eschatology: Rabbinic tradition envisions two Messiahs—ben Yosef (the suffering, martyred leader) and ben David (the glorious, reigning king). The first stage is marked by suffering and conflict, the second by peace and restoration. Scriptural Roots: Genesis 49:22–26: Joseph's blessing as a "fruitful bough" and a suffering deliverer, foreshadowing the Messiah's role. Isaiah 11:13: Prophecy of Ephraim and Judah's reconciliation, interpreted as the work of two Messiahs. Zechariah 12:10: The pierced one, mourned by Israel, linked to Mashiyach ben Yosefciteturn4search1L20, L29-30. Obadiah 1:18, 21: Two "saviors" leading Israel, interpreted as ben Yosef and ben David. Rabbinic and Apocalyptic References Talmudic Sources: Sukkah 52a–b: Explicit references to Mashiyach ben Yosef, his death in the war of Gog and Magog, and the mourning that follows. Also mentions four eschatological figures: Mashiyach ben David, Mashiyach ben Yosef, Elijah, and the righteous High Priest (https://www.sefaria.org/Sukkah.52b.16?lang=bi&with=all&lang2=en)citeturn4search1L25, L29-31. Genesis Rabbah 75:6, 99:2: Describes the "War Messiah" from Joseph's lineage, involved in Temple restoration. Pesikta de-Rav Kahana 5:9 and Pesikta Rabbati 15.14/16: Discuss the "Anointed One for War" and the four messianic figures. Songs of Rabbah: Mentions Elijah, King Messiah, Melchizedek, and the Anointed for War (https://books.google.com/books?id=3YH99skQxGIC&q=Song+of+Songs+Rabbah+messiah+Elijah+war&pg=PA138). Sefer Zerubbabel: 7th-century apocalyptic text introducing Nehemiah ben Hushiel (Mashiyach ben Yosef) and Menahem ben Ammiel (Mashiyach ben David), outlining the sequence of redemption, warfare, death, resurrection, and the Messianic Age (https://pages.charlotte.edu/john-reeves/research-projects/trajectories-in-near-eastern-apocalyptic/sefer-zerubbabel). Dead Sea Scrolls: 4Q175 ("The Testimonia") and 4Q372 ("The Joseph Apocryphon"): Present a suffering, priestly, and warrior leader matching the ben Yosef persona. 1QS (Community Rule): Describes two Messiahs—of Aaron (priestly) and of Israel (kingly/warrior), with the latter subordinate to the former. Liturgical and Kabbalistic References: Amidah (Shemoneh Esrei): Kabbalists see the prayer for David's throne as a plea for Mashiyach ben Yosef's protection (https://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm). Kol HaTor: "Yosef is still alive" prayer for Mashiyach ben Yosef's mercy (https://vilnagaon.org/wp-content/uploads/2018/06/KOL_HATOR.pdf). Messianic Fulfillment and Insights Typology and Yeshua: Rod argues that Yeshua fulfills the typology of Mashiyach ben Yosef—suffering, atoning, gathering the lost sheep, and preparing the way for the Messianic Age. Scriptural parallels include Isaiah 53, Luke 4, Mark 13, Revelation 19, Zechariah 14, Ezekiel 34, and others. Conditional Redemption: Some Rabbinic sources suggest that the suffering and death of Mashiyach ben Yosef are conditional upon Israel's spiritual state. Practical Insights for Believers: Suffering: True discipleship involves suffering and persecution, echoing the path of Mashiyach ben Yosef and Yeshua (Matthew 24:9, John 15:20). Atonement: The suffering of Mashiyach ben Yosef is linked to atonement for Israel's sins, paralleling Yeshua's redemptive work (Ephesians 2:8, Matthew 5:3, 5). Redemption: The manuscript emphasizes the final redemption of Israel, rooted in biblical prophecy (Romans 11, Ezekiel 36–37, Zechariah 12–14, Isaiah 11, Jeremiah 31). Warfare: Both spiritual and physical warfare are central, with believers called to "put on the whole armor of God" (Ephesians 6). Call to Action Intercession for Judah: The manuscript urges Messianic believers to pray for and love the Jewish people, recognizing the "partial blindness" until the fullness of the Gentiles comes in (Romans 11:25). Invitation to Discipleship: The closing invites readers to enter into covenant relationship with Yehovah through Yeshua Messiah (2 Corinthians 6:2). References & Further Reading https://www.chabad.org/library/article_cdo/aid/101747/jewish/Mashiach-ben-Yossef.htm https://www.sefaria.org/Sukkah.52b.16?lang=bi&with=all&lang2=en https://books.google.com/books?id=3YH99skQxGIC&q=Song+of+Songs+Rabbah+messiah+Elijah+war&pg=PA138 https://pages.charlotte.edu/john-reeves/research-projects/trajectories-in-near-eastern-apocalyptic/sefer-zerubbabel https://www.chabad.org/library/article_cdo/aid/867674/jewish/Translation.htm https://vilnagaon.org/wp-content/uploads/2018/06/KOL_HATOR.pdf https://www.sefaria.org/Sukkah.52a.1-52b.17?lang=bi https://en.wikipedia.org/wiki/Messiah_ben_Joseph https://www.themessianictorahobserver.org/2026/01/16/beyond-protests-how-prayer-and-fasting-topple-evil-regimes-venezuela-minnesota-iran-the-extreme-radical-left-weighing-heavy-on-my-mind/

In this Ask Away #28 episode of Everyday Judaism, Rabbi Aryeh Wolbe answers live and emailed questions on practical halacha and deeper Jewish life:Netilat yadayim technique — One continuous flow is ideal; your wrist-to-fingers method is fine if uninterrupted.Running water / faucets — Requires human force (koach gavra); turn faucet on/off repeatedly so first spurt washes each hand.Morning blessings order — Body needs first (restroom), then wash hands + Al Netilat Yadayim, Asher Yatzar, Elokai Neshama (attach them); Modeh Ani immediately upon waking.Aliyah in current times — Massive wave of aliyah is real and prophetic; if livelihood transfers easily, move (great mitzvah—every moment/step in Eretz Yisrael is a mitzvah); if not, stay and be intentional (e.g., spread Torah, as Rabbi does in Houston). Cultural/language barriers for children over 6 are real; prepare spiritually (Torah growth, closeness to Hashem) for Moshiach—have a "go bag" ready.Tattoos & henna — Tattoos forbidden biblically; henna generally permitted (ask rabbi); neither blocks hand-washing unless substantial chatzitzah.Infidelity & King Solomon — Torah forbids casual intimacy outside marriage; Solomon's 1,000 wives/concubines is a cautionary tale—he later warns against it. Rabbinic decree limits men to one wife at a time. Modern promiscuity/infidelity rises with internet; use filters/accountability, delete temptations, prioritize emotional depth via niddah laws.Shabbat automatic toilets — Triggering sensors is problematic (creative labor); if unavoidable, some poskim permit as gram/indirect; best avoid or use manual options.Finding a rabbi — Pursue actively (run after them); persistence (e.g., persistent voicemails) works; rabbi guides halacha/life; don't wait for one to chase you.The rabbi shares personal stories (mikvah healing soul-leaving sensation, persistent rabbi outreach) and stresses intentional Judaism, community, and using modern tools for good while guarding against harm.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #82) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 4, 2026, in Houston, Texas.Released as Podcast on January 29, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer 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 http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #Rabbi, #Tzedakah ★ Support this podcast ★

In this Ask Away #28 episode of Everyday Judaism, Rabbi Aryeh Wolbe answers live and emailed questions on practical halacha and deeper Jewish life:Netilat yadayim technique — One continuous flow is ideal; your wrist-to-fingers method is fine if uninterrupted.Running water / faucets — Requires human force (koach gavra); turn faucet on/off repeatedly so first spurt washes each hand.Morning blessings order — Body needs first (restroom), then wash hands + Al Netilat Yadayim, Asher Yatzar, Elokai Neshama (attach them); Modeh Ani immediately upon waking.Aliyah in current times — Massive wave of aliyah is real and prophetic; if livelihood transfers easily, move (great mitzvah—every moment/step in Eretz Yisrael is a mitzvah); if not, stay and be intentional (e.g., spread Torah, as Rabbi does in Houston). Cultural/language barriers for children over 6 are real; prepare spiritually (Torah growth, closeness to Hashem) for Moshiach—have a "go bag" ready.Tattoos & henna — Tattoos forbidden biblically; henna generally permitted (ask rabbi); neither blocks hand-washing unless substantial chatzitzah.Infidelity & King Solomon — Torah forbids casual intimacy outside marriage; Solomon's 1,000 wives/concubines is a cautionary tale—he later warns against it. Rabbinic decree limits men to one wife at a time. Modern promiscuity/infidelity rises with internet; use filters/accountability, delete temptations, prioritize emotional depth via niddah laws.Shabbat automatic toilets — Triggering sensors is problematic (creative labor); if unavoidable, some poskim permit as gram/indirect; best avoid or use manual options.Finding a rabbi — Pursue actively (run after them); persistence (e.g., persistent voicemails) works; rabbi guides halacha/life; don't wait for one to chase you.The rabbi shares personal stories (mikvah healing soul-leaving sensation, persistent rabbi outreach) and stresses intentional Judaism, community, and using modern tools for good while guarding against harm.Please submit your questions at askaway@torchweb.org_____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #82) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 4, 2026, in Houston, Texas.Released as Podcast on January 29, 2026_____________Connect with Us:Subscribe to the Everyday Judaism PodcastApple Podcasts: https://podcasts.apple.com/us/podcast/everyday-judaism-rabbi-aryeh-wolbe/id1600622789Spotify: https://open.spotify.com/show/3AXCNcyKSVsaOLsLQsCN1CShare your questions at askaway@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer 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 http://podcast.torchweb.org_____________Keywords:#AskAway, #Torah, #Halacha, #Q&A, #Jewish, #Halacha, #NetilatYadayim, #HandWashing, #Mikvah, #Rabbi, #Tzedakah ★ Support this podcast ★

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 35.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

The sharp scholars (charifei) of Pumbedita argue that one burning can create pigul for another. Specifically, if one burns the kometz (handful) with the intention to burn the levona (frankincense) outside its designated time, it becomes pigul. They explain that even the Rabbis - who generally hold that a pigul thought during only half of a permitting act (matir) is ineffective - would agree here, because the levona was included in the person's thoughts. Rava supports this from the general rule in the Mishna, however, his proof is rejected as it is inconclusive. Rav Hisda, however, cites Rav to argue that one burning cannot create pigul for another. He reasons that since the kometz is not the permitting agent (matir) for the levona, an intention concerning burning the levona during the burning of the kometz is irrelevant. A proof is brought for this from a case involving the two lambs of Shavuot, but it is countered by distinguishing between items in separate vessels versus items in the same vessel. Rav Hamnuna presents a unique case that he considers of immense value, where the pigul thought "spreads" through the entire process. If one burns the kometz with intent to burn the levona tomorrow, and with intent to eat the shirayim (remnants) tomorrow, the offering is pigul. This is because the thoughts combined eventually cover both the completion of the permitting acts and the consumption of the remnants. The chapter concludes with a discussion of a braita regarding a case that all agree on. At first it seems they all agree that there is pigul even if the pigul thought is only in one matir. However, since it is clear that is not the case, they edit the braita to read "pasul" instead of "pigul," as all agree that it is disqualified, even if it is not necessarily pigul. The third chapter begins with a Mishna discussing intentions regarding items not normally meant for that specific use. If one has intent during the kometz service to eat something not usually eaten (like the kometz itself) or to burn something not usually burned (like the remnants), the rabbis rule the offering valid, while Rabbi Eliezer disqualifies it. Additionally, if the intention involves a quantity less than an olive-bulk, or if it combines half an olive-bulk of eating and half an olive-bulk of burning, it remains valid because eating and burning do not combine to reach the required measure for pigul. Rabbi Asi in the name of Rabbi Yochanan explains that Rabbi Eliezer derives his position from the double expression in the verse: "ve'im he'achol ye'achel" (and if it should surely be eaten). He understands this to include two types of "eating": human consumption and the consumption of the altar (burning). Therefore, an intention to switch these roles - intending to eat what is meant for the fire - is a valid disqualifying thought. The rabbis who disagree extrapolate that verse in a different manner, either to include a case of one who uses the language of eating instead of burning when having a pigul intent, or to derive the requisite amount of burning from the requisite amount for eating - an olive-bulk - meaning one who has a thought to burn less than an olive-bulk beyond its given time will not render the offering pigul. Rabbi Zeira questions Rav Asi that if Rabbi Eliezer derives his position from the Torah, it should carry the penalty of karet, and yet Rav Asi said in the name of Rabbi Yochanan that is does not. Rav Asi answer that there is a Tannaitic dispute regarding the nature of Rabbi Eliezer's disqualification: one view holds it is a Torah-level disqualification punishable by karet, while another suggests it is a Rabbinic disqualification and he brings a braita to support this. The braita discusses one who slaughters a sacrifice with the intent to drink the blood tomorrow or to burn the meat tomorrow. Rabbi Eliezer disqualifies these cases, while the rabbis validate them. Rabbi Yehuda and Rabbi Elazar disagree in a case where one's intent was to leave the blood for tomorrow. Rabbi Yehuda says it is disqualified while Rabbi Elazar says that the rabbis and Rabbi Eliezer disagree about this as well. In trying to assess the point of disagreement between Rabbis Yehuda and Elazar, they suggest that it is on their understanding of Rabbi Eliezer's position and whether he views these cases as disqualified (rabbinic) or as pigul (Torah law, with karet). However, this understanding of the braita is rejected.

In this installment, Rod Thomas explores the Jewish concepts of the Messiah, focusing on the three-messiah framework: Mashiyach Nagid, Mashiyach ben Yosef, and Mashiyach ben David. The discussion delves into Daniel's prophecy, Jewish tradition, and the identity of Yeshua (Jesus) as understood in Messianic faith. The episode also examines why mainstream Judaism rejects Yeshua as Messiah and how these messianic expectations shape both Jewish and Messianic perspectives. Key Topics Covered 1. Introduction and Context Greetings and setting: Recorded on the 3rd Day of the 11th biblical month, 6025 (Friday, January 16, 2026). Reflection on persecution, faith, and the hope found in Yeshua's teachings (Matthew 5:10-12; Ephesians 6:18; Matthew 5:44; Luke 6:28). 2. Why Judaism Rejects Yeshua as Messiah Historical grievances and theological differences. The role of Rabbinic expectations and interpretations in shaping Jewish messianic beliefs (Hebrews 2:3; Romans 3:2; Romans 11:25-26; Zechariah 12:10). 3. The Three Messiahs in Jewish Thought Mashiyach Nagid (Messiah the Prince) Mashiyach ben Yosef (Messiah, son of Joseph) Mashiyach ben David (Messiah, son of David) The episode focuses on Mashiyach Nagid, with future installments to cover the other two. 4. What is Mashiyach Nagid? Linguistic breakdown: "Mashiyach" means "Anointed One"; "Nagid" means "Prince" or "Leader." Scriptural foundation: Daniel 9:25-26 and its interpretations. The prophecy's implications for Jewish and Christian eschatology (1 Corinthians 13:12; Matthew 24:15-16). 5. The Meaning and Role of "Nagid" "Nagid" as prince, ruler, leader, commander, or official. Biblical examples: Saul, David, Solomon, Hezekiah, Abner, Azariah, and others (1 Samuel 9:16; 10:1; 13:14; 25:30; 2 Samuel 5:2; 6:21; 7:8; 1 Kings 1:35; 2 Kings 18:1; 2 Chronicles 31:13). 6. Mashiyach Nagid in Prophecy and Tradition The "transitional" leader concept: Anointed but not yet king. Comparison with "Melech" (King) and the Davidic Covenant (2 Samuel 7:8-16; Psalm 2:8-12; 2 Chronicles 13:5). 7. Messianic Traits and the Melchizedekian Order Psalm 110 as a foundational text for the dual role of king and priest. The Melchizedekian priesthood and its fulfillment in Yeshua (1 Peter 2:9; Daniel 2:44; Matthew 21:44; 1 Corinthians 15:24; Revelation 11:15). 8. Jewish Perspectives on Mashiyach Nagid Views of Rashi, Ibn Ezra, and Rambam (Maimonides) on the identity and role of Mashiyach Nagid. The Essenes and Qumran writings: Priestly and royal messiahs, "Prince of the Congregation" (Damascus Document, Rule of the Congregation, 11QMelchizedek). Apocryphal and Talmudic references: Suffering and kingly messiahs (1 Enoch, Jubilees, Talmud). 9. Christian and Messianic Interpretations Yeshua as the fulfillment of Daniel's prophecy and the persona of Mashiyach Nagid. The dual or double-fulfillment view of prophecy. Jewish objections to identifying Yeshua as all three messianic figures. 10. Application and Call to Discipleship The call for believers to imitate Yeshua's character traits: suffering, triumph, priesthood, kingship, exaltation, royal lineage, and spiritual warfare (Isaiah 53; Colossians 2:15; Psalm 110; Matthew 1:1; Zechariah 14:3; 1 Peter 2:9; Revelation 20:6; 2 Corinthians 10:4-6; Ephesians 6:12-14). Invitation to covenant relationship and Torah-honoring lifestyle (2 Corinthians 6:2; Isaiah 55:6-9). References & Further Reading https://www.sefaria.org/topics/mashiach?sort=Relevance&tab=notable-sources https://jewishlink.news/the-origin-of-the-word-nagid-leader/ https://www.researchgate.net/publication/318725539_A_Contemporary_Defense_of_the_Authenticity_of_Daniel https://www.gotquestions.org/prophecy-double-dual-fulfillment.html https://www.chabad.org/library/article_cdo/aid/101747/jewish/Mashiach-ben-Yossef.htm https://library.biblicalarchaeology.org/sidebar/the-messiah-text-4q521-and-a-line-by-line-analysis/ https://jamestabor.com/a-cosmic-messiah-who-makes-live-the-dead-in-among-the-dead-sea-scrolls-4q521/ https://en.wikipedia.org/wiki/The_War_of_the_Messiah https://scielo.org.za/scielo.php?script=sci_arttext&pid=S1010-99192014000300016 https://www.sefaria.org/rashi_on_daniel.9.25 https://en.wikipedia.org/wiki/Jesus_in_the_Talmud https://www.themessianictorahobserver.org/2025/06/20/messianic-reflections-in-the-life-of-yosef-ben-yisrael-thoughts-reflections-on-torah-reading-34/ Contact & Community For questions or further discussion, email: perceptionwp@gmail.com Leave a voice message via SpeakPipe on https://www.themessianictorahobserver.org/ Closing Blessing May you be most blessed, fellow saints in training. Walk in faith, truth, and the hope of Messiah's return.  

1/22/26: Ruth Griggs w/Dave Haughey & Natalie Padilla: “Cello & Chocolate” @ Bombyx. ACLU of Mass Exec Dir Carol Rose: how you can resist-- now, today, really! Rabbi David Seidenberg: ICE, Rabbinic resistance, religious extremism & Tu BiShvat. Nanette Vonnegut & ACLU of Utah atty Tom Ford: their lawsuit against book banning, including “Slaughterhouse-Five.”

1/22/26: Ruth Griggs w/Dave Haughey & Natalie Padilla: “Cello & Chocolate” @ Bombyx. ACLU of Mass Exec Dir Carol Rose: how you can resist-- now, today, really! Rabbi David Seidenberg: ICE, Rabbinic resistance, religious extremism & Tu BiShvat. Nanette Vonnegut & ACLU of Utah atty Tom Ford: their lawsuit against book banning, including “Slaughterhouse-Five.”

1/22/26: Ruth Griggs w/Dave Haughey & Natalie Padilla: “Cello & Chocolate” @ Bombyx. ACLU of Mass Exec Dir Carol Rose: how you can resist-- now, today, really! Rabbi David Seidenberg: ICE, Rabbinic resistance, religious extremism & Tu BiShvat. Nanette Vonnegut & ACLU of Utah atty Tom Ford: their lawsuit against book banning, including “Slaughterhouse-Five.”

1/22/26: Ruth Griggs w/Dave Haughey & Natalie Padilla: “Cello & Chocolate” @ Bombyx. ACLU of Mass Exec Dir Carol Rose: how you can resist-- now, today, really! Rabbi David Seidenberg: ICE, Rabbinic resistance, religious extremism & Tu BiShvat. Nanette Vonnegut & ACLU of Utah atty Tom Ford: their lawsuit against book banning, including “Slaughterhouse-Five.”

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 34.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 33.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

This episode explores the unique halachic status of the twilight period between sunset and nightfall. We examine which rabbinic prohibitions were suspended during this time, when and why exceptions apply for mitzvah needs or pressing circumstances, and which decrees remain in force due to their closeness to biblical violations. The discussion clarifies actions like climbing trees, swimming, carrying in semi-public domains, establishing extended walking limits, and asking a non-Jew to light a candle. We also address whether these leniencies apply only before Shabbat begins or also at its conclusion, and why many authorities urge extra caution at Shabbat's end. 

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 32.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

Jacob's farewell address in Parashat VaYechi features a vision of a snake and a cry for Divine salvation. As our world backslides into fear, anger, violence, and deceit, we nonetheless find hope in self-transformation. By caring for the needy and welcoming the stranger, we preserve the legacy of B'nei Yisrael, and become partners with God in redeeming a broken world. 

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

The Mishna in Pirkeh Abot (5:25) teaches, "Ben Shelosh Esreh Le'misvot" – a youngster becomes obligated in Misvot upon reaching the age of thirteen. At this point, he may be counted toward a Minyan and may serve as Hazzan. The source for this rule is "Halacha Le'Moshe Mi'Sinai" – an oral tradition taught to Moshe at Mount Sinai. The Gemara in Masechet Sukka (5b) teaches that all Shiurim – halachic measurements – were taught as a "Halacha Le'Moshe Mi'Sinai," and this includes the "measurement" of adulthood, when a boy becomes obligated in Misvot. Rashi, however, in his commentary to Abot, finds a Biblical source for this rule. The Torah uses the word "Ish" ("man") in reference to Shimon and Levi when they waged war on the city of Shechem ("Ish Harbo" – Bereshit 34:25), and, as Rashi shows, Levi – the younger of these two brothers – was thirteen years old at this time. This establishes that a boy attains the status of "Ish" – a man – at the age of thirteen. The Maharil (Rav Yaakov Moelin, Germany, d. 1427) refutes this proof, noting that the use of the word "Ish" in this context does not necessarily mean that this word would not be used if Levi was younger. Therefore, the Maharil concludes that there is no textual basis for this rule, and it was transmitted through oral tradition. Some suggested an allusion to this Halacha in a verse in the Book of Yeshayahu (43:21) in which Hashem pronounces, "Am Zu Yasarti Li, Tehilati Yesaperu" – "I have created this nation for Me, that they tell My praise." The word "Zu" in Gematria equals 13 (7+6), thus hinting to the fact that it is at this age when Hashem wants us to praise Him and perform Misvot. There is a debate among the early authorities as to when precisely a boy is considered a Bar-Misva. The She'iltot (Rav Ahai Gaon, d. 752) writes that a boy becomes a Bar-Misva the moment he fully completes his thirteenth year – meaning, at the time of day when he was born thirteen years earlier. Thus, for example, according to this opinion, a boy who was born at 2pm cannot be counted for a Minyan or serve as Hazan on his thirteenth birthday until 2pm, the point at which he has completed thirteen full years. The consensus among the Poskim, however, is that a boy becomes Bar-Misva once the date of his thirteenth birthday arrives, in the evening. This is, indeed, the Halacha. Therefore, regardless of the time of day of a child's birth, he may serve as Hazan already at Arbit on the night of his thirteenth birthday. The Yalkut Yosef writes that the thirteen years are counted from the child's birth even if he was born prematurely and needed to spend a significant amount of time in an incubator. In addition to the requirement of completing thirteen years, a boy must also have reached a certain point of physical maturity to be considered a Halachic adult. Specifically, he must have grown two pubic hairs. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), based on a ruling of Rav Yosef Kolon (1426-1490), writes that a child who has turned thirteen may be allowed to serve as Hazzan on the assumption that he has reached the point of physical maturity. This assumption may be relied upon with respect to matters instituted by the Sages (as opposed to Torah obligations), and thus, since praying with a Minyan is a Misva ordained by Sages, a child who reached Bar Misva age may lead the service. The Ribash (Rav Yishak Bar Sheshet, Algiers, 1326-1408) went even further, allowing relying on this assumption even with respect to Torah obligations. According to his view, a full-fledged adult may fulfill his Torah obligation of Kiddush on Friday night by listening to Kiddush recited by a boy who has just turned thirteen, on the assumption that he has reached physical maturity. Hacham Ovadia Yosef ruled that those who wish to rely on this position may be allowed to do so. However, Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that one must not assume a boy's physical maturity with respect to Torah obligations such as the Friday night Kiddush, and this assumption may be made only with respect to Rabbinic obligations. All opinions agree that a thirteen-year-old boy may read the Megilla in the synagogue on Purim, since the obligation of Megilla reading was instituted by the Rabbis. If it is known that a young man has not yet reached this stage of physical development, then he is not considered a Bar-Misva even though his thirteenth birthday has passed. In fact, even if he is older than thirteen, he is not considered a Bar-Misva if it has been determined that he does not have the physical properties required to establish halachic adulthood. If, Heaven forbid, a man does not physically develop until the age of 35, at that point he is considered a "Saris" – an adult man who will never experience physical maturity, and he may thus be counted toward a Minyan. Until then, however, he cannot be considered an adult and may thus not be counted toward a Minyan.

INVESTIGATING THE NAME PANTERA Colleague James Tabor. Tabor explores the name "Pantera," found in rabbinic texts and on a Roman soldier's tombstone. He suggests this might be a family name rather than a slur, investigating the possibility that Jesus's father was a relative or soldier, which challenges the theological narrative of a virgin birth. NUMBER 2

Which priests have a share in the sacrificial gifts, and which are excluded? • The Rabbinic nuance of permissiveness for the same person to touch consecrated foods, while prohibiting his consumption of that food • The restrictions of an Onain (one experiencing bereavement prior to burial) to the Pascal and other sacrificial offerings

On this episode of The Jon Gordon Podcast, I sit down with Rabbi Jason Sobel for a powerful conversation about his book Transformed by the Messiah. Raised in a Jewish family in Long Island, Rabbi Jason Sobel shares his unexpected spiritual journey and how discovering Jesus as the Messiah brought about dramatic transformation in his life. We dive into how connecting the dots between the Hebrew Scriptures and the New Testament reveals God's intentional story, and why faith isn't just about information...it's about experiencing deep change. Rabbi Jason Sobel discusses the importance of oneness, the link between forgiveness and healing, and how spiritual truth can bring hope and meaning in our everyday lives. If you're searching for real transformation and spiritual clarity, this episode offers inspiration and practical wisdom for anyone ready to step into their own story of change.   About Rabbi Jason, Rabbi Jason Sobel grew up in a Jewish home in New Jersey. In his late teens, Jason set out on a quest to discover the truth. After years of study, he discovered and embraced his true destiny as a Jewish follower of Jesus. As the founder of Fusion Global, Jason's purpose is to bring people's understanding of Jesus into high-definition by revealing the lost connection to our Hebrew roots and restoring our forgotten inheritance in Him. Rabbi Jason received his Rabbinic messianic ordination in 2005 and has a BA in Jewish Studies and an MA in Intercultural Studies. He is the spiritual advisor to The Chosen TV series and host of several TBN programs. He is the author of several books—including national best-sellers Mysteries of the Messiah and The God of the Way—and a much-anticipated new release in the fall of 2025. Rabbi Jason also leads and organizes rabbinic study tours to Israel and Greece at rockroadrabbitours.com. Find him on YouTube and Instagram at @RabbiJasonSobel and rabbijasonsobel.com   Here's a few additional resources for you… Do you feel called to share your story with the world? Check out Gordon Publishing  Follow me on Instagram: @JonGordon11 Order my new book 'The 7 Commitments of a Great Team' today! Every week, I send out a free Positive Tip newsletter via email. It's advice for your life, work and team. You can sign up now here and catch up on past newsletters. Ready to lead with greater clarity, confidence, and purpose? The Certified Positive Leader Program is for anyone who wants to grow as a leader from the inside out. It's a self-paced experience built around my most impactful leadership principles with tools you can apply right away to improve your mindset, relationships, and results. You'll discover what it really means to lead with positivity… and how to do it every day. Learn more here! Join me for my Day of Development! You'll learn proven strategies to develop confidence, improve your leadership and build a connected and committed team. You'll leave with an action plan to supercharge your growth and results. It's time to Create your Positive Advantage. Get details and sign up here. Do you feel called to do more? Would you like to impact more people as a leader, writer, speaker, coach and trainer? Get Jon Gordon Certified if you want to be mentored by me and my team to teach my proven frameworks principles, and programs for businesses, sports, education, healthcare!

What if you swore a Nazirite vow on the birth of your son, but the numinous indescribable horror of gender said "No."? Find out in this episode! Also we'll talk about some Rabbinic misogyny, transphobia, and why we're still interested in this mishnah anyway. Sign up for Shel Maala's Terms of Service here: http://bit.ly/torahTOS To ask us questions, email us at xaihowareyou@gmail.com. Support us on patreon at patreon.com/xaihowareyou. Music by Ben Schreiber.

Vayeshev | The Apocrypha and the Midrash, by Rav Yitzchak Etshalom Is there anything legitimately "Jewish" about apocryphal Midrashim?  We are accustomed to thinking of the Apocrypha (the "hidden" or "buried" writings of the 3rd century BCE through the first century CE) as external to our Rabbinic tradition and to reflecting purely sectarian approaches and interpretations. Yet - we sometimes find a common thread between the interpretive approaches taken in these somewhat esoteric books and those found in our "mainstream" Midrashic literature. We examine an unusual passage in the apocryphal "Testament of Judah" and find a curious commonality appearing nearly a millennium later in Midrash Bereishit Rabbati. Source sheet >>

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 31.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

What happens when you put a rabbi from Denver in a Zoom room with a Rabbi from Kansas City? The next episode of Judaism with Altitude.Rabbi Wolfe and Rabbi Katz explore current events in the world of sports, and their connection to Judaism. They are piloting this episode to see if they should dedicate an entire podcast to this topic. Please let us know your feedback by leaving a comment or emailing us!

Sermon by Rabbinic Intern Brooklyn Michalowicz, "Healing Apart, Coming Together"December 5, 2025

Welcome to a Jewish History Uncensored with Dr. Marc Shapiro. This season we are covering the story of Dr. Shapiro's most recent book–a collection of letters from some of the great Rabbinic figures of our day. The correspondences between Dr. Shapiro and these luminaries cover a wide array of fascinating topics. This is episode 30.For more information visit torahinmotion.org/podcastsTo support more thoughtful Jewish content like this, visit torahinmotion.org/donateBuy the book here: https://www.ebay.com/itm/372750487550

Barbara Thiede (also known as Shulamit Sapir) is a multi-time guest on Judaism Unbound in the past, a key figure in our recent book Judaism Unbound...Bound, a past teacher in the UnYeshiva, and a major influence on Judaism Unbound in many respects over the years. She joins Dan and Lex for a conversation that extends a previous appearance of hers (Episode 101: Not Your Rabbis' Judaism), and continues a mini-series of Judaism Unbound episodes where we look back on what has shifted in Jewish life since our founding ten years ago.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!Join the Judaism Unbound discord, where you can interact with fellow listeners all around the world, by heading to discord.judaismunbound.com. 

Ever wish you could listen in as a group of rabbis kibbitz about their jobs–the good, the bad and the ugly? Rabbi Shira hosts a roundtable for her rabbinic friends where they can laugh, commiserate and get some things off their chests. We're joined by Rabbi Lauren Holtzblatt of Adas Israel in Washington D.C. and Rabbi Seth Goldstein of Temple Beth Hatfiloh in Olympia, Washington.Support Chutzpod!Submit a questionContact Chutzpod!Subscribe to ChutzstackFollow Hanna on InstagramFollow Shira on InstagramFollow Shira on FacebookFollow Chutzpod on FacebookFollow Chutzpod on Instagram Learn about your ad choices: dovetail.prx.org/ad-choices