Podcasts about rabbinic

In this first of a two-part series on John chapter 2, we uncover the brilliant literary and symbolic structure that John uses to communicate a deeper message—transformation through divine grace requires zeal. John brackets the chapter with key references to the number three, ritual, and zeal, guiding the reader toward the center of a chiastic structure where the heart of the message lies: God's grace transforms us from the inside out. In this episode, we explore: - The symbolic use of “three” in John's structure and how it echoes a deeper spiritual journey - Two ancient Rabbinic sources that highlight the mystical and theological significance of the number three: Zohar Vol. II, 43: “These three are one... only through the perception of faith...” Talmud, Shabbat 88a: “Blessed is the Compassionate One who gave a threefold Torah to a threefold people...” - How Hosea 6:1–2 outlines the three-day spiritual arc of wounding, waiting, and rising—mirroring the journey of being separated from and restored to God's presence - Why zeal is necessary to remove inner barriers and participate in divine transformation Join us as we begin to unpack John 2's symbolic brilliance and the call it places on each of us to become vessels of God's grace.

When a third-generation Conservative rabbi leaves the Rabbinical Assembly for officiating interfaith marriages, it sparks a national conversation. Rabbi Ari Yehuda Saks joins us to unpack why he made this choice, the halakhic and sociological debates around marrying outside the faith, and what it means for Jewish identity in a post-denominational world.JTA Article: “Third-generation Conservative rabbi resigns from movement after facing punishment for performing intermarriages”https://www.jta.org/2025/08/11/united-states/third-generation-conservative-rabbi-resigns-from-movement-after-facing-punishment-for-performing-intermarriagesWe discuss the myths of interfaith marriage, raising Jewish children in multi-faith homes, navigating patrilineal vs. matrilineal descent, and whether pluralism can strengthen or dilute Jewish life. This episode is essential listening for anyone interested in Jewish inclusion, tradition, and change.Chapters:0:00 – Introduction & why this story went viral1:05 – Rabbi Ari's family background in Conservative Judaism2:24 – The call to work with interfaith families3:16 – Two approaches to intermarriage in the non-Orthodox world4:53 – Is there a benefit for Jews to marry Jews?6:09 – Queen Esther, chance encounters, and finding meaning in relationships8:13 – College campuses, pluralism, and American Jewish reality10:26 – The “is” vs. “ought” argument in sociology & ethics13:24 – Personal stories shaping Ari's views15:21 – Marriage as a type of “intermarriage” and core values16:03 – Raising kids in interfaith homes – opportunity vs. confusion19:00 – Theological differences: when faiths diverge fundamentally21:17 – Lessons from teaching interfaith children24:01 – Six myths of “interfaithing”27:16 – Rabbinic sources on Jews living among other nations29:55 – Tradition vs. assimilation: setting limits32:03 – Rock climbing analogy: stability before flexibility35:03 – Guiding young adults vs. officiating for established couples36:04 – The patrilineal/matrilineal divide and identity struggles on campus39:22 – Historical caution: Philo of Alexandria on intermarriage41:12 – Halakhic fear vs. openness in relationships43:07 – Ari's grandfather on interdenominational unity45:00 – Why officiating intermarriage requires rethinking patrilineal descent47:23 – Final reflections: inclusivity and realistic expectations#interfaith #jewishhistory #conservative , #interfaithwedding patrilineal descent, matrilineal descent, Jewish inclusion, Jewish community, pluralism in Judaism, halakhic debate, Jewish tradition and change, Rabbi Ari Lavine, Rabbinical Assembly resignation, Jewish controversy, Jewish podcastNotes & Links:Season 1 of Interfaithing – “Debunking the Myths”https://www.patreon.com/collection/1663981Emergency Pod reacting to the buzz from the JTA article:https://www.patreon.com/posts/emergency-pod-to-136322351Jewish History, Politics, Israel, Antisemitism, and Zionism - I cover it all.Politics: https://www.youtube.com/watch?v=x6QupJZ1HLY&list=PLQ3aQmFcYiCqqL-GSNw6NhSZWOvzaDdIKJewish History: https://youtu.be/1u4jHoZ8stM?si=0jZP4uhXlVEg2NOTAntisemitism: https://www.youtube.com/watch?v=RCgnEZ1d24Q&list=PLQ3aQmFcYiCqkU_aPIJGbE1xTKEbkh8euFacebook: https://www.facebook.com/daniel.levine.31/Instagram: https://www.instagram.com/rabbidaniellevine/#Israel #Rabbi #Jewish #WhatisZionism #DoJews?

The rabbis made a number of different kinds of edits to their version of what some call ‘Scripture' (i.e., the Rabbinic or Masoretic Text). In some places, they fiddled with numbers, in some they changed names, and in still others they deleted entire sections of the text. In this final episode of the Old Testament portion of the Septuagint series, we examine the changes the rabbis made to the timelines (particularly the genealogies), the Book of Job, the Book of Esther, and a few other miscellaneous matters. The next two episodes will round out the LXX series with an examination of how the New Testament uses the Old (to the surprise of none, Jesus and the Apostles used the Septuagint), and then the final episode in the series will give a roadmap for where we, as the Church, go from here. Show Notes Esther: LXX and MT Compared See Also Letter: Origen to Africanus Luther on the Rabbinic Book of Esther Further Reading Esther (Brenton) Esther (NETS) [PDF] Calendar Systems: Anno Domini Anno Mundi Byzantine Calendar “Setting the Record Straight on the Primeval Chronology of the Septuagint (Part 2)” Pyramids and Sea Creatures in the Limestone [Just an interesting read.] Parental Warnings None.

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 23.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 עשרת הדברות [שברביעי דפ' ואתחנן], שהתחלתן היא ב"אנכי ה' אלקיך" וסיומן ב"לא תתאווה .. וכל אשר לרעך", נאמרו בפרטיות ובאופן ברור דוקא – בשש מאות ועשרים אותיות, כנגד תרי"ג מצוות בתורה וז' מצוות דרבנן. וההוראה הברורה: כשם שצריכים להיות זהיר בקיום ציווי הקב"ה ש"בין אדם ומקום" – "אנכי ה' אלקיך", כך באותה מדה צריכים להיות זהיר בכל הענינים שבהמשך העשה"ד, גם הענינים שהם לכאו' שייכים רק לחבירו, "בין אדם לחבירו", ואפי' אם מדובר לא בנשמתו וגופו של חבירו אלא בנכסיו, ואפי' נכסים לא יקרים – "וכל אשר לרעך". וע"י ההוספה בקיום הוראה זו, ממהרים ומזרזים קיום בקשת משה להכנס לארץ ישראל, "ואתחנן וגו'", בגאולה האמיתית והשלימה תיכף ומיד ממש. א' השיחות יום ד' פ' ואתחנן, י"ג מנחם-אב, ה'תנש"א ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=05-08-2025 Synopsis The Aseres HaDibros (in revi'i of parashas Va'eschanan) begin with “I am Hashem your G-d” and conclude with “You shall not desire…anything that belongs to your fellow,” and they are specifically stated in detail and clearly, in six hundred and twenty letters, corresponding to the 613 Biblical mitzvos and the seven Rabbinic mitzvos. The clear lesson is that just as one must be careful to fulfill Hashem's command in matters that are between man and G-d (“I am Hashem your G-d”), so must one be equally careful with all of the Aseres HaDibros, including those that are seemingly matters between man and his fellow. This applies not only when it comes to another Jew's soul or body, but even when it comes to his possessions, and even unvaluable possessions – “…and anything that belongs to your fellow.” By increasing in our fulfillment of this directive, we hasten the fulfillment of Moshe's request to enter Eretz Yisroel, “Va'eschanan (‘I entreated Hashem at that time')…,” with the true and complete Redemption literally right now.Sichah from Wednesday, parashas Va'eschanan, 13 Menachem-Av 5751. For a transcript in English of the Sicha: https://thedailysicha.com/?date=05-08-2025 לע”נ הרה"ח ר' ראובן ב"ר תנחום וזוגתו מרת רבקה בת ר' יחיאל זלמן ע"ה דונין ליום היארצייט שלהם י"א מנחם-אב. ‏ת.נ.צ.ב.ה.נדבת בני משפחתם שיחיו*לע”נ מרת לונה בת ר' אברהם הכהן ע"ה אבן חיים ליום היארצייט שלה י"א מנחם-אב. ת.נ.צ.ב.ה.נדבת בנה ר' אברהם שי' אבן חיים

In this episode, we delve into the foundational halachic principles surrounding cooking and other prohibited work on Shabbat. We explore the ramifications of actions done intentionally vs. unintentionally, whether one may benefit from the results, and how this applies to cooking, heating, dyeing, and even industrial processes like firing clay or softening metal. Practical rulings, such as using disposable cups with hot liquids, are also addressed.

Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

70,000 mothers are fighting for Israel's future - one draft notice at a time. Mothers on the Front Line founder Agamit Gelb joins us to discuss the contentious issue of Haredi military service in Israel. We explore biblical parallels from Numbers, where Moses confronts tribes seeking exemption from conquest. The conversation delves into the social contract, national solidarity, and the unique perspective mothers bring to this debate. Agamit shares her organization's efforts to promote equality in service and challenge exemptions through legal and grassroots means. Agamit Gelb and her organization, Mothers on the Front Line, are at the forefront of this debate. Founded in April 2023, months before the October 7th attacks, this group of 70,000 mothers is fighting for equality in military service. But their mission goes beyond mere policy change—they're striving to redefine the very notion of national service and solidarity. Key Takeaways The issue of Haredi military service cuts to the core of Israeli society, affecting fairness and national unity Biblical texts offer relevant insights on shared responsibility and leadership in times of national challenge Mothers play a crucial role in shaping societal values and can be powerful agents for change Timestamps [00:00:00] – Introduction: The central issue of military service in Israel and its societal implications. [00:01:45] – Guest Introduction: Agame Gelb and the founding of Mothers on the Front Line. [00:04:55] – October 7th and the catalyst for mobilization of mothers across Israel. [00:06:45] – The emotional and demographic power of Israeli mothers and national unity. [00:10:40] – Inequality and the principle of service from the perspective of motherhood. [00:12:30] – Legal petitions, community organizing, and educational programming. [00:16:05] – Biblical context: Reuben and Gad's request and Moses' moral leadership. [00:21:15] – Rabbinic insights on morale, equality, and the impact of opt-outs. [00:25:50] – The army's evolving infrastructure for Haredi service and leadership resistance. [00:30:15] – Final reflections: Love of country, courage, and the hope for democratic unity. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/663980 Transcript here: https://madlik.substack.com/ Link to Donate to Israeli Mother on the Frontline: https://pefisrael.org/charity/mothers-on-the-frontline/ Link to Imahot Bahazit: https://www.imahot.org/en Link to Podcast: A mother's Journey to a Beret: https://open.spotify.com/show/6cmqoZdNZnt6lF7LaDLngW?si=cf43c1b1d3504b62(Hooky First Line)

Daf Yomi Avodah Zarah 37Episode 2029Rabbi Yehudah Nesiah was going to permit also the bread of non Jews. However, he was concerned for his reputation—that he would be known as being overly permissive, since he had already permitted the oil of non Jews. This was supported by the fact that Rabbi Yose of Tzereda had gained a repuation for being overly permissive, when he had permitted too many Rabbinic decrees. Most of daf 37 discusses decress that were permitted by both Rabbi Yehudah Nesiah, as well as Rabbie Yose of Tzereda.Sefaria: https://www.sefaria.org/Avodah_Zarah.37a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:30 Permitting the bread of non Jews09:34 No divorce after death28:12 Grasshoppers34:15 Purity of liquids in the Temple38:50 Corpse tumah

Rabbi Irwin Kula reminds us that when we engage deeply with Torah, it can serve "as our mirror" which illuminates our inner complexities, strivings, horizon of significance, so we can better understand ourselves, others, and the world. In this presentation, I note how the Biblical story of Pinchas (who gets his own name on a parashah!) is a little different than most Biblical narratives in that most generate debates that quote textual evidence, but Pinchas usually just has the binary of "you either read it one way or the other." In that, it is our mirror in a more immediate way than usual. I compare the Rabbinic view and legend of Pinchas as the Biblical "Superman" with the recent James Gunn movie, quoting from, among other places, the excellent essay by Will Rahn.

Daf Yomi Avodah Zarah 36Episode 2028Some very interesting topics on today's daf. First, we discuss the prohibition against consuming the oil of non-Jews, and the revocation of that prohibition. Which leads to a discussion around the scenarios in which a enactment of the rabbis can be revoked. Also discussed, is the rabbinic enactment of yichud with non-Jewish women as a safeguard against idolatry. A very interesting daf. Enjoy.Sefaria: https://www.sefaria.org/Avodah_Zarah.36a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/Join the community: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqf#dafyomi #talmud 00:00 Intro01:43 The source of the oil prohibition26:53 Permitting rabbinic decress30:42 The Rabbinic decree about the daughters of non Jews

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 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

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The only Israelite to go down to Egypt and enter the Promised Land was a woman. In the years after the Civil War, heritage groups began honoring a rare category of Americans: Real Sons and Real Daughters — children born to aging veterans of that war. Not grandchildren. Not great-grandchildren. Their actual children. Living, breathing links to a fading past. Today, the same honor is given to the children of Holocaust survivors. These are voices that don't just remember history — they carry it. In the Torah, there is one figure who embodies this idea more than any other. Her name is Serach bat Asher. According to legend, she enters Egypt with Jacob's family — and, somehow, centuries later, she helps Moses find Joseph's bones, enters the Promised Land and even consults with 3rd Century Rabbis of the Talmud. She provides us with a paradigm for a social institution that is undervalued... the Living Legacy. We explore this critical source of cultural history in the Bible, Rabbinic texts, other religions and cultures. Key Takeaways The power of intergenerational wisdom The value of seeking out and listening to living witnesses That authenticity comes from experience, not just bloodlines Timestamps [00:00:00] – Introduction to “real daughters” and the historical role of living links to the past [00:02:48] – Rabbi Adam begins discussing the Parsha and the uniqueness of Serach bat Asher [00:05:08] – Reflections on personal connections to historical generations and legacy [00:08:06] – Discussion of adoption, inheritance, and authenticity in Jewish tradition [00:10:03] – Serach reveals the location of Joseph's bones, showing her enduring memory [00:13:10] – Why Serach, as a woman, may have symbolized enduring legacy and transition [00:16:00] – Midrash: Serach gently reveals to Jacob that Joseph is alive through song [00:19:32] – Serach credited with prophetic knowledge of Joseph's survival [00:23:00] – Serach offers eyewitness testimony at the splitting of the sea [00:29:00] – Broader discussion on real sons/daughters, Holocaust survivors, and living legacy Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/662562 Transcript on episode web page: https://madlik.com/2025/07/16/serach-the-keeper-of-israels-collective-memory/

2 sections- chiddushim of Mishna teach that even during the Rabbinically imposed time (6th hour) the chametz is prohibited in benefit as well and cannot even be used for fuel, debate Chizkiya and R Avahu if general prohibitions of eating exclude/include the prohibition of benefits as well

2 sections- chiddushim of Mishna teach that even during the Rabbinically imposed time (6th hour) the chametz is prohibited in benefit as well and cannot even be used for fuel, debate Chizkiya and R Avahu if general prohibitions of eating exclude/include the prohibition of benefits as well

This morning we discuss three tiers of rabbinic leadership. I am in the lowest. The middle is those who get a lot of attention, for good, and sometimes less that good reasons. Then there is the top tier, of whom I was reminded on a recent visit to Ponovezh Yeshiva in Bnei Brock, when I remember my visit and experience there 4 7 years ago. 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: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO 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.

What happens when the sacred victim becomes the sovereign nation? We delve into a provocative exploration of Jewish identity and otherness in this week's episode. Drawing inspiration from the Torah portion Balak and a thought-provoking essay by Hussein Aboubakr Mansour, we challenge long-held beliefs about Judaism's role as the quintessential "other" in society. Have we been misinterpreting our own history? Key Takeaways The concept of Jews as universal "others" may be more modern than we realize Embracing particularism might be more authentic to Jewish tradition than universal symbolism Zionism can be seen as a return to Jewish particularity rather than just a political movement Timestamps [00:00] Introduction to the episode and the theme of “The Jew as Other” [01:45] How the term “other” appears in this week's Parsha and Moab's fear [03:50] Biblical context: Egyptians and Haman's perspective on Jews [06:45] Jewish laws and their role in antisemitic narratives [09:30] Rabbinic interpretations and perceived Jewish separateness [12:15] Rabbinic blame of God for antisemitism through Jewish laws [14:30] Evolution from oppression to loving the stranger in Torah [17:00] Introduction of Hussein Aboubakr Mansour's argument [20:15] Breakdown of the Jew as metaphor and object of culture [28:00] Zionism's rejection of “otherness” and affirmation of sovereignty Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/661213 Hussein Aboubakr Mansour‘s Substack article https://open.substack.com/pub/critiqueanddigest/p/the-jew-after-otherness Transcript on episode web page: https://madlik.com/2025/07/09/understanding-anti-semitism-through-history/

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 22.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

Rav Hirsch, Horeb, Mitzvah 78 – Rabbinic Authority As we explore in this episode, Rav Samson Raphael Hirsch understood ancient legal authority not as personal influence, but as the outgrowth of a divinely mandated structure  a system rooted in Sinai that gives form to our mission in life. Drawing on his analysis, we reflect on the nature of our own rabbinic influences. I examine its relevance to the idea of a personal rabbi not merely someone wise or kind, but someone embedded in a structure, someone who submits to a higher halachic authority. As Rav Hirsch points out, the Sanhedrin held legitimate power only when seated in the Chamber of Hewn Stone, and the Kohen could serve only while wearing his sacred garments. True Torah leadership is not about charisma, but continuity. Without submission to something beyond the self, we risk mistaking personality for Torah.

Rabbi Daniel Rowe responds to questions about Jewish belief and Jewish philosophy in a weekly Q&A with students in the Aish Jerusalem foundations program. Today's topics include: 00:00 A recap of the Questions asked 01:30 Does the improbability of intelligent life prove God? 14:20 Could there be intelligent life elsewhere in the universe? If so would that impact Torah or make our lives less significant? 16:51 If aliens exist why are they not mentioned in Torah? 18:30 What about Rabbinic laws that seem no longer relevant? 24:49 An example of kosher milk 25:52 An example of horse-riding on Shabbat 29:00 An example of 2-days Yom Tov (Jewish festivals) outside of Israel 31:10 An example of reading the Torah with Targum (Aramaic translation) 31:46 Bible criticism and claims of different writing styles in Torah 50:30 Do Jews want a promised 'Greater Israel' from the Nile to the Euphrates? Be sure to subscribe to the channel for weekly videos on Jewish philosophy, wisdom and world-changing ideas. Rabbi Daniel Rowe is a popular Rabbi, philosopher and educator at Aish, who uses his deep knowledge of Judaism, science, and philosophy to captivate and educate audiences across the globe. Follow Rabbi Rowe on social media for regular new uploads and updates: YouTube: https://www.youtube.com/channel/UC2IUE77xD5uF_1xmWxWoBSg Spotify: https://open.spotify.com/show/1qPQn7TIWdQ8Dxvy6RfjyD Instagram: https://www.instagram.com/rabbidanielrowe/ Amazon Music: https://music.amazon.com/podcasts/cd5debfe-684c-411d-b0bc-223dcfa58a39/rabbi-daniel-rowe LinkedIn: https://www.linkedin.com/in/rabbi-daniel-rowe-23838711/?originalSubdomain=uk TikTok: https://www.tiktok.com/@rabbi.daniel.rowe #jewish #rabbi #jewishwisdom #torah #bible #jewishphilosophy

In this episode of Hebrew Voices #219 - Halakhic Purist Rabbi: Part 1, Nehemia brings on “Halakhic purist” Rabbi Asher Meza to discuss the distinction between Jewish law and traditional folklore and how true Rabbinic ordination ended in the Mishnaic … Continue reading → The post Hebrew Voices #219 – Halakhic Purist Rabbi: Part 1 appeared first on Nehemia's Wall.

The Rebbe acknowledges the difficulties yeshiva students face in securing teaching and rabbinic positions. He encourages raising these issues in communal forums to bring improvement and suggests that young rabbis unite in voicing concern. He concludes with a blessing for success and joyful service of Hashem. https://www.torahrecordings.com/rebbe/igroskodesh/015/011/5568b

The Rebbe expresses joy at progress in the recipient's rabbinic role, stresses the urgent need for proper education, and shares insights on humility through giving Machtzit HaShekel. He writes that he will mention him at the Ohel and concludes with warm blessings. https://www.torahrecordings.com/rebbe/004_igros_kodesh/adar_beis/958

In today's page of Talmud, Avodah Zarah 8, the Rabbis tell a story of Jewish bravery during the Roman Empire. When the chain of Rabbinic ordination was threatened by the Roman rulers, a group of Rabbis met to ordain students at tremendous risk to themselves. What happened next? Listen and find out. 

A very long mishnah beginning on the previous daf to open chapter 7 -- about oaths that are rabbinic in nature. Also, some Gemara on the mishnah - that on who takes the oath gets out of paying - with a sourcetext in Exodus 22.

The difference between a biblical oath and a Rabbinic oath

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 21.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

1 section- Rav follows position of R Yehuda that "tolin" in 5th hour (and not RM/RG in Mishna) and Rebbi supports this psak

1 section- Rav follows position of R Yehuda that "tolin" in 5th hour (and not RM/RG in Mishna) and Rebbi supports this psak

2 sections- conclusion of clarification of debate (RY/Rabanan) regarding when we decree and not with logic of "adam bahul al mamono" and badil/michlaf, debate RM/RY (and RG) regarding the timing of Rabbinic restriction of chametz on erev Pesach

2 sections- conclusion of clarification of debate (RY/Rabanan) regarding when we decree and not with logic of "adam bahul al mamono" and badil/michlaf, debate RM/RY (and RG) regarding the timing of Rabbinic restriction of chametz on erev Pesach

Recorded in front of a live audience, listen as Rabbi Cosgrove talks to Shuly Rubin Schwartz, chancellor of the Jewish Theological Seminary (JTS), joined by JTS students, including our own Rabbi Aiden Pink, as they highlight how JTS has adapted to the modern world.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

It is standard medical procedure for expectant mothers to undergo periodic ultrasound examinations, during which the physicians see the fetus so it can be carefully examined to ensure it is developing properly. During this examination, the doctor can easily identify the fetus' gender, and doctors generally pass on this information to the parents. The question arises whether it is proper, from a Torah perspective, for the parents to learn the fetus' gender during pregnancy. The Torah commands, "Tamim Tiheyeh Im Hashem Elokecha" ("You shall be innocent with Hashem your G-d" – Debarim 18:13), which is understood as an obligation not to concern ourselves with the future, to conduct ourselves the way we see fit, placing our trust in Hashem, without trying to access information about the future. Does finding out a fetus' gender violate this principle? We do not find any clear-cut basis in Halachic literature to forbid such a practice, and it would appear that learning a fetus' gender does not indicate a lack of faith in G-d or an inappropriate attempt to access information about the future. There is, however, one interesting passage in the Midrash which perhaps leads us to discourage this practice. The Midrash (Kohelet Rabba) lists several pieces of information which G-d withheld from human beings. For example, nobody knows when he will leave this world, and, quite obviously, G-d arranged this intentionally so that we will always conduct ourselves properly, rather than wait and repent shortly before we die. As we do not know when we will leave this world, we have no choice but to approach every day as potentially our last, and conduct ourselves accordingly. The Midrash also includes in this list the thoughts of other people. G-d does not empower us to read other people's minds, because if people could access each other's thoughts, the world would be overrun by animosity. The Midrash lists a fetus' gender as one of the pieces of information which G-d withholds from us. No reason is given, but we can reasonably assume that if the Midrash includes a fetus' gender in this list, there must be a valuable reason for this information to be denied to us. Perhaps, if the mother was hoping for one gender, then knowing that the infant is the other gender could cause her distress, which might be detrimental to the child. Or, perhaps to the contrary, knowing the gender during pregnancy diminishes from the excitement when the baby is born. In any event, the Midrash clearly indicates that it is for our benefit that G-d conceals from parents their child's gender during pregnancy. While this Midrash certainly does not suffice to establish a Halachic prohibition against finding out a fetus' gender, it would seem that this is something which should be discouraged, unless there is a particular reason to obtain this information. In some situations, the parents need to know ahead of time whether a Berit Mila must be arranged, and there might be circumstances where for purposes of Shalom Bayit (harmony between husband and wife) this information is valuable. When such a need arises, it is certainly acceptable to be told the gender, as this does not violate any Halachic prohibition. We should add that if the father is a Kohen, there might actually be value in the parents' finding out the fetus' gender. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) addresses the question of whether a woman who is married to a Kohen may come in contact with Tum'at Met (the impurity generated by a human corpse) during pregnancy, such as by visiting a cemetery or entering a home where a corpse is present. All male Kohanim, including infants, are included in the prohibition which forbids Kohanim from coming in contact with Tum'at Met, and the question thus arises as to whether a pregnant wife of a Kohen should avoid Tum'at Met, in case she gives birth. The Mishna Berura rules that this is permissible, because it is a situation of "Sefek Sefeka" – where two uncertainties are involved. First, it is uncertain whether the fetus is a boy, who is forbidden from coming in contact with Tum'at Met, or a girl, who is not forbidden. Second, it is possible that the infant will be stillborn, Heaven forbid, in which case, of course, there is no prohibition. On this basis, the Mishna Berura permits the pregnant wife of a Kohen to go to a place where there is a human corpse. However, in a situation where Halacha permits something because of a "Sefek Sefeka," if it becomes possible to resolve one of the uncertainties, there is an obligation to do. Therefore, in the case of a wife of a Kohen who is pregnant, there is value in determining the gender in order to resolve the first uncertainty. Then, if she is carrying a boy, she would be required to avoid exposure to Tum'at Met, and if it is a girl, this would not be necessary. It should be noted that the Magen Abraham (Rav Abraham Gombiner, 1633-1683) maintained that the pregnant woman in any event would be permitted to go to a place where there is Tum'at Met, because the prohibition does not apply in such a case. Therefore, in consideration of this opinion, we would not go so far as to require a Kohen's pregnant wife to determine the child's gender. (Parenthetically, we should note that a Kohen's wife is certainly allowed to go to a hospital to deliver the child, despite the high probability that there is a human corpse in the hospital, because this is a situation of Pikua'h Nefesh – a potentially life-threatening circumstance. Additionally, the spread of Tum'a from one room to another and one floor to another in the hospital likely occurs only Mi'de'rabbanan (on the level of Rabbinic enactment), such that there is greater room for leniency.) Summary: There is no Halachic prohibition against finding out a fetus' gender during pregnancy, though it is preferable not to, unless there is a particular need, or if not knowing could compromise Shalom Bayit. If the father is a Kohen, it might, according to some opinions, be preferable to find out the gender, so that the mother will avoid places of Tum'at Met if it's a boy, and will not have to avoid such places if it is a girl. If the couple does not know the gender, the woman is nevertheless allowed to visit places where there is Tum'at Met.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. 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

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

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 20.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

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** It is customary each night during the Omer period for the Chazan to recite the Beracha and count the Omer aloud, before the congregation recites the Beracha and counts. This practice developed due to the concern that people may mistakenly count the wrong number, in which case they would not fulfill the Mitzva and would recite a Beracha Le'vatala ("wasted" Beracha). As it was assumed that Chazanim would know the correct number for the counting, the custom developed that the Chazan would first count aloud before the congregation. This practice is mentioned already by the Rashba (Rabbi Shlomo Ben Aderet, Spain, 1235-1310), in one of his responsa (126), and is discussed as well by Rabbi Chayim Palachi (Turkey, 1788-1868) in his work Mo'ed Le'kol Chai (5:19). Rabbi Shneur Zalman of Liadi (the "Ba'al Ha'tanya," Russia, 1745-1813), in his code of Halacha (Shulchan Aruch Ha'Rav, 489:12; listen to audio for precise citation), notes an interesting Halachic dilemma that results from this custom. There is a debate among the authorities as to whether a person fulfills a Mitzva by performing the given action without intending to satisfy his Mitzva obligation ("Mitzvot Tzerichot Kavana" or "Mitzvot Einan Tzerichot Kavana"). According to one view, a person fulfills his obligation regardless of whether or not he has the Mitzva in mind while performing the given act. If so, Rabbi Shneur Zalman notes, once the Chazan publicly counts the Omer, everybody who hears his counting has fulfilled their obligation of Sefirat Ha'omer. Even though they did not intend to fulfill their obligation by listening to the Chazan's counting, and the Chazan did not have in mind for his counting to fulfill their obligation, they nevertheless fulfill the Mitzva by hearing his counting. Rabbi Sheur Zalman adds that with regard to Mitzvot De'Rabbanan (obligations ordained by the Rabbis, as opposed to Torah law), all authorities agree that intention is not indispensable for the fulfillment of the Mitzva. Therefore, since we generally follow the view that Sefirat Ha'omer nowadays is required on the level of Rabbinic obligation, according to all opinions one fulfills his obligation to count by hearing the Chazan's counting. Seemingly, then, it should be forbidden to count with a Beracha after one hears the Chazan count the Omer. Since one fulfills his obligation by listening to the Chazan, even if he did not intend to fulfill his obligation in this manner, he may no longer count with a Beracha. Chacham Ovadia Yosef addresses this issue in his work Chazon Ovadia (Laws of Yom Tov, p. 228). He writes that in order to avoid this dilemma, one should verbally declare each year towards the beginning of the Sefira period that throughout the period he does not intend to fulfill his obligation by listening to somebody else's counting. By making such a declaration, one establishes that he intends on fulfilling his obligation only by personally counting the Omer, and he may thus count with a Beracha even after listening to the Chazan's counting. Summary: It is customary for the Chazan to count the Omer aloud with the Beracha before the congregation counts. One should verbally declare at the beginning of the Sefira period that throughout the Omer he intends to fulfill his obligation to count only through his personal counting, and not by listening to the Chazan or other person's counting.

In this episode of Hebrew Voices #214 - A Bridge Between Worlds: Part 2, Nehemia continues discussing with “Digital” Pastor Jim Pierce what it means to be Christian, the issue of Rabbinic authority for Messianics, and how to interact with … Continue reading → The post Hebrew Voices #214 – A Bridge Between Worlds: Part 2 appeared first on Nehemia's Wall.

On this episode of The Jon Gordon Podcast, I welcome my guest, Rabbi Jason Sobel. In this captivating conversation, we explore the rich tapestry of faith, tradition, and spirituality. Rabbi Jason, a fascinating voice in the realm of spiritual teachings, shares insights from his journey of reconciling his Jewish heritage with his belief in Jesus as the Messiah. Together, we dive into the profound connections between the Old and New Testaments, illuminated by the wisdom of Hebrew letters and numbers. Unravel the mysteries of faith as we discuss how love and wholeness are at the core of our spiritual quest. This episode will inspire you to see beyond the surface and discover the transformative power of timeless truths that unite us all. Tune in for a thought-provoking exchange that will enrich your journey of faith and understanding. 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… Follow me on Instagram: @JonGordon11 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. Save your spot for Training Camp Live in Ponte Vedra, Florida, MAY 15th, 2025! Elevate your leadership skills and engage in an experience designed for growth, purpose, and excellence with incredible leaders such as Sean McVay, Eddie George, Dabo Swinney, Chaunte Lowe and Kevin O'Connell. Game-Changing Coaches, Once-in-a-Lifetime Insights! 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.

Dive into the captivating world of archaeology with Jodi Magness, Kenan Distinguished Professor for Teaching Excellence in Early Judaism. From her childhood fascination with the ancient world and fossils to her current groundbreaking excavations, Magness's journey unfolds with discoveries and a wealth of knowledge. Tune in to unearth: Insights from her latest excavation in an ancient Jewish village Understanding archaeology as a blend of science and interpretation The most common find on archaeological excavations in Israel from the Neolithic period onward How cultural memory shapes Judaism and Christianity and the relations between followers of the two religions An exploration of Rabbinic literature: its origins, creators, and relevance today Press play and embark on a journey through time and discovery with Jodi Magness as your guide, and learn more about her work by visiting Jodi Magness, Archaeologist. Episode also available on Apple Podcasts: http://apple.co/30PvU9C Boost Your Brainpower with 15% OFF!  Fuel your mind with BrainSupreme Supplements and unlock your full potential. Get 15% OFF your order now using this exclusive link: brainsupreme.co/discount/findinggenius Hurry—your brain deserves the best!

The Exodus Way E7 — In Mark 14, we're told that Jesus and his disciples celebrated Passover and sang a hymn before going out to the garden of Gethsemane. So what hymn did they sing? Rabbinic tradition going back to the time of Jesus records that during Passover, Jewish people sang Psalm 113-118, a collection of songs known as the Passover Hallel. In this episode, Jon and Tim explore these six psalms' references to the Exodus story and what they might have meant to Jesus on the night of the last supper.CHAPTERSWhat Hymn Did Jesus and His Disciples Sing at Passover? (0:00-:6:15)Psalm 113: Seeing With Exodus Glasses (6:15-14:53)Psalms 114-115: Yahweh's Power Among the Nations (14:53-25:46)Psalms 116-118: Reflecting on Our Own Exodus Journey (25:46-34:58)OFFICIAL EPISODE TRANSCRIPTView this episode's official transcript.REFERENCED RESOURCESThe Babylonian TalmudThe ToseftaYou can view annotations for this episode—plus our entire library of videos, podcasts, articles, and classes—in the BibleProject app, available for Android and iOS.Check out Tim's extensive collection of recommended books here.SHOW MUSIC“Small Town Palm Trees” by Mama Aiuto - Topic“Penpals Perhaps” by Sleepy Fish & Coa“Where the Streets Are Cold & Lonely” by Mama AiutoBibleProject theme song by TENTSSHOW CREDITSProduction of today's episode is by Lindsey Ponder, producer, and Cooper Peltz, managing producer. Tyler Bailey is our supervising engineer. Frank Garza and Aaron Olsen edited today's episode. Aaron Olsen and Tyler Bailey provided the sound design and mix. JB Witty does our show notes, and Hannah Woo provides the annotations for our app. Our host and creative director is Jon Collins, and our lead scholar is Tim Mackie. Powered and distributed by Simplecast.