Podcasts about rabbinic

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

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbat, various Rabbinic prohibitions that are permitted in Shabbat because of a mitzva (tumah)

2 sections- allowance and time-frame of nullifying vows by husband/Chacham on Shabbos, various Rabbinic prohibitions that are permitted in Shabbos because of a mitzva (tumah)

Legends of the Talmud- Inspiring Faith through Rabbinic Legends Times: Wednesdays, 12pm: May 7th, May 28thDescription: Hidden within the vast and dense legal analysis of the Talmud lie often hidden-away stories and teachings that can enlighten and inspire Jews of all kinds. These teachings are treasures that form the heart, soul and vibe of our Torah. Because these teachings were woven into longer legal discourses- they lay mostly untouched except by Rabbinic scholars of the highest order. Thanks to R. Yaakov Ibn Chaviv ztz"l, (1460-1516) these teachings are now available to us in an organized and revealed manner. This wonderful medieval rabbi, pulled out all of these teachings from the Talmud and organized it into a collection he called Ein Yaakov or the "Wellspring of Jacob." Together R. Marcus will guide you through these intriguing and unique teachings with a focus on their eternal message for each of us in our own everyday lives.TEXT SHEET: https://tinyurl.com/ay6est8s

2 sections- proofs and psak regarding usage of sides/sides of sides of a tree on Shabbat (to what extent Rabbinic decree extends), Amoraic debate within Mishna as to what animal food preparation is allowed on Shabbat (enhancing already edible food/making edible)

2 sections- proofs and psak regarding usage of sides/sides of sides of a tree on Shabbos (to what extent Rabbinic decree extends), Amoraic debate within Mishna as to what animal food preparation is allowed on Shabbos (enhancing already edible food/making edible)

This episode explores the biblical and rabbinic perspectives on gender, sex, and reproduction through the lens of Leviticus 12. We examine how the Torah's language of "seed" and agricultural metaphors connect childbirth to creation and redemption. We explore the biblical imagination where women's reproductive power links her to primal creative forces. What does it mean that a woman's body mirrors the act of creation? The Torah's description of childbirth in Leviticus 12 might seem straightforward at first glance. However, the use of the word "tazria" (to seed) opens up a world of interpretation that spans millennia. "The verb refers to a woman producing an offspring," notes The Torah: A Women's Commentary. This active language challenges traditional notions of women as passive vessels in reproduction. It's a subtle yet powerful shift that sets the stage for deeper discussions on gender roles and biology. The discussion delves into ancient and modern interpretations of conception, from rabbinic debates on determining a child's sex to Simone de Beauvoir's critique of biological determinism. This week on Madlik, we're diving into the fascinating world of gender, sex, and creation in the Torah. Starting with the opening verses of Parshat Tazria, we unpack the rich agricultural metaphors used to describe conception and birth. We share some intriguing rabbinic interpretations about how the embryo is formed and what determines a child's sex. We also look at how these ancient texts have been reinterpreted over time - from medieval commentators to modern thinkers like Rabbi Shlomo Riskin and Simone de Beauvoir. There are some surprising insights about sexual ethics and gender roles that feel remarkably progressive for their time. Key Takeaways The Torah links women's reproductive power to primal creative forces Rabbinic tradition shows early sensitivity to mutual sexual needs in marriage Ancient beliefs about conception shaped gender roles, but are open to reinterpretation Timestamps [00:00] The Second Sex: Introducing Simone de Beauvoir and biblical connections [01:45] Exploring Torah laws of childbirth and personal purity [04:05] The metaphor of seed, soil, and creation in Genesis and Leviticus [08:55] Agriculture, menstruation, and exile: a deeper metaphor [11:00] The rabbinic obsession with embryology and “who contributes what” [13:50] Color-coded anatomy and Greek philosophy in Jewish texts [17:30] Could Adam have been male and female? What creation myths suggest [19:00] Can prayer change the sex of a child? The rabbis weigh in [22:30] Kosher Sex and rabbinic views on orgasm and mutual satisfaction [26:30] Simone de Beauvoir, Aristotle, and feminist deconstruction of biology Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/643110 Transcript on episode web page:

**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.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Sha'ar Hakavanot (collection of Kabbalistic teachings) writes that after one counts the Omer – meaning, after reciting the Beracha and then counting that day's number – one should offer a prayer for the rebuilding of the Bet Hamikdash. The text of this prayer is, "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen" ("The Merciful One shall restore the service of the Temple to its place, speedily and in our days, Amen"). The reason for this practice is that according to most Halachic authorities, the Misva of counting the Omer applies nowadays Mi'de'rabbanan – by force of Rabbinic enactment – as opposed to Torah law. The Torah obligation of Sefirat Ha'omer applied only in the times of the Bet Hamikdash, when we offered the special Omer sacrifice, whereas nowadays, in the absence of Bet Hamikdash, when we cannot bring this offering, our counting is only commemorative. Therefore, after we count the Omer each night, we pray to God to rebuild the Bet Hamikdash so we can offer the Korban Ha'omer, and then we will be able to count in fulfillment of the actual Misva. And even according to those authorities (such as the Rambam) who maintained that Sefirat Ha'omer is required by Torah law nowadays, we offer a prayer that the Temple will be rebuilt so we can offer the Korban Ha'omer. This also answers the question addressed by the Halachic authorities as to why we do not recite the Beracha of "Shehehiyanu" the first time we count the Omer each year. As we know, whenever we perform a Misva that presents itself on infrequent occasions, we recite the Beracha of "Shehehiyanu." Seemingly, this should apply to Sefirat Ha'omer, as well, yet Halacha does not require reciting this Beracha before the counting of the Omer. The reason is that when we count the Omer, we are mindful of the fact that we count only as a commemoration of the actual Misva, which we cannot fulfill in its true form due to the absence of the Bet Hamikdash. The counting of the Omer thus evokes a degree of sorrow, and does not warrant the recitation of the festive "Shehehiyanu" blessing. Summary: It is customary to recite immediately after Sefirat Ha'omer a brief prayer for the rebuilding of the Bet Hamikdash: "Harahaman Hu Yahazir Abodat Bet Hamikdash Limkomah Bimhera Beyamenu Amen."

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.

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 19.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

Up To Jerusalem - Teaching 10 Scripture Luke 22, Exodus 6:6-7, John 13 & 14, Psalm 113, 114, 115, 116, 117, 118 Jesus' Last Supper -  Pastor opens with an interesting piece of history. Based on writings from Rabbis during the time of Jesus - the Passover lambs were actually “crucified.” What we know from Rabbinic writings is that when the priests killed the Lambs at the Temple in preparation for the Passover meal - they then took a thin stave and ran it through the shoulders of the killed lamb and then another stave was driven through its mouth and down its spine forming a cross, making it ready for roasting. As our story opens - Jesus and His disciples gather in the upper room that Peter and John have prepared. Passover - how it may have been in Jesus' Day - Passover Table - banquet style meal, low table surrounded by couches or pillows for reclining on, head supported by left hand, ate with right hand, was a lengthy meal that started at sunset. - Four Cups Kiddish Cup (to set apart - Sanctify) Plagues Cup (story of the Passover was shared followed by singing of Psalms 113 and 114) Blessing Cup (during the meal followed by singing of Psalms 115-118) Hallel Cup (Praise cup with singing of Psalm 126. Also referred to as Elijah's cup) Jesus shares that He will not have this meal again until the meal finds its fulfillment in the kingdom of God (following His return). There's a possibility that Jesus ended the meal early. But here's a possible order of the sequence of the events of the meal     - the seating - bickering about who sits where     - Jesus washing the disciples feet     - Jesus tells that one of them will betray Him     - Judas leaves There is uncertainty around when the meal was actually eaten.  Was Judas there or not. Based on text from Luke and John it appears Judas was present for the meal. Pastor shares that Jesus is still merciful to Judas - to the very last He is trying to help Judas see what he is doing. When considering Judas' worthiness to be at the meal, the question becomes were any worthy of participating in this meal? The meal was attended by traitors and cowards. It is a table not of merit but of GRACE. Our God is a merciful and gracious God. His own disciples would run away that very night and leave Him in the garden - abandoning Him in His hour of need and yet Jesus still loved them. He knew what was going to happen and He still gave His disciples this meal as an indication of His incredible love. This meal - the Lord's Supper - is something we have turned into law rather than grace.  None of us can stand before a Holy God and say, “Look how good I am.”  The moment we do that we walk away from the Gospel of Grace. We come to God as sinners, covered by the blood of His Son, made new by Him and when we receive the meal - the very meal He has with His disciples, we are being reassured of His incredible love, a love not based on our merit, accomplishments or achievements, but a love that is based upon the incredible love of The Father for those He has made and those He has redeemed with the blood of His Son. It is NOT a table of merit. IT IS A TABLE OF GRACE. Our website –  https://www.awakeusnow.com Watch the video from our website! https://www.awakeusnow.com/2-year-study-of-the-gospels-upper Watch the video from our YouTube Channel!! https://www.youtube.com/playlist?list=PLTaaqrC3dMOzMkhPyiNWwlJRpV6Bwpu01 Up to Jerusalem is a study of the final weeks of Jesus' ministry concluding with His resurrection and ascension, using the books of Matthew, Mark, Luke and John together with material from ancient sources and recent discoveries.  Up to Jerusalem is part four of our Two Year Study of the Gospels. Up To Jerusalem is the story of the plan of God to redeem the world, and the story of a Savior willing to obey the Father's plan. As we study Jesus' final days, we will be impacted as we discover the Love of God for each one of us.  This study is great for large group, small group or home group study and can be started at any time.

Sermon by Rabbinic Intern Rebecca Thau, "Gritty Optimism in Dark Times" - April 13, 2025

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.

Sermon by Rabbinic Intern Aaron Blasband-Roth, "To Heaven's Eyes"April 11, 2025

Whether you're a radical Progressive or Traditionalist, are you ready to be Free? Join Jews and Gentiles, blacks and whites, progressives and traditionalists and return to April 4th 1969 (MLK's first Yartzeit) at Arthur Waskow's radical and controversial Freedom Seder. I recently picked up a first edition of this Mao-sized red booklet, and it's far more nuanced than I expected. Radical progressives will be surprised by its Jewish particularism and its defense of taking up arms to defend one's people. Traditionalists will be struck by how rooted it is in Rabbinic tradition and delighted by the meaningful rituals it re-introduces. We explore how Waskow, a typical 60's social activist who only later became a rabbi, created an "activist Midrash" that balances Jewish particularity with universal themes. Key Takeaways Universality meets particularity: Waskow's Haggadah balances universal themes with deeply Jewish elements, challenging both progressives and traditionalists Ritual innovations: The Freedom Seder introduces thought-provoking additions to the traditional Seder, including a moment of silent meditation before candle lighting. Nuanced perspectives: Waskow doesn't shy away from addressing difficult topics, including Jewish shortcomings and the complexities of liberation. Timestamps [00:00:05] — Introduction: Passover a year after MLK's assassination and the origin of the Freedom Seder. [00:04:07] — Arthur Waskow's background and path to becoming a rabbi through the Freedom Seder. [00:09:14] — Distinction between universal and Jewish themes in the Haggadah. [00:10:42] — Observations on the symbolism of unlit candles and the unique kiddush for Saturday night. [00:14:29] — Discussion on Waskow's reimagined translation of “Melech Haolam” and blessing reinterpretations. [00:19:08] — Story of Rabbi Mendel and the power of silence and speech in the Seder. [00:20:09] — Ritual of darkness and silence before candle lighting, using silence and speech as symbolic themes. [00:21:41] — Opening the door for Elijah and referencing Ha Lachma Anya with new interpretations. [00:24:25] — Reflecting on “Next year in Jerusalem” as both literal and metaphorical. [00:26:39] — Revolutionary themes in Moses' story and the broader message of activism and discomfort in liberation. Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Safaria Source Sheet: https://www.sefaria.org/sheets/638787 Transcript on episode web page: https://madlik.com/2025/04/09/freedom-haggadah-tradition-meets-social-justice/

Rabbis Jeffrey and Josh explore the current state of Conservative Judaism. Rabbi Matt is out this week but will be back for the next episode. Jeffrey and Josh are both Reform Jewish rabbis who took the leap into Conservative Jewish congregations.  The two of them discuss the simiilarities and differences between Reform and Conservative Judaism and reflect on the current state of the Conservative Jewish movement. Along the way they  reflect on the meaning of Jewish law and ritual and its significance in contemporary Jewish life and where things might be headed   *Note: The audio of Rabbi Josh's voice is terrible in the first part of the conversation. Our apologies! 

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  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

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  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

Those of us who have some background in Jewish history are taught that the Ottoman Empire encouraged Jews, particularly those of the Spanish and Portuguese Expulsions, to settle in Ottoman Lands.  In Ottoman Jewry: Leadership, Charity, and Literacy (Brill, 2024), Professor Ayalon debunks what he calls that myth. The Ottomans, according to Yaron, were interested in stability - economic and otherwise. Minorities, with their additional taxes, would bring more financial benefits. Many were merchants who would pay higher taxes. With this premise, we discussed the world of the Ottoman Jews as one of creating community and society. There were Romaniot, Sephardim, Msta'ribun and some Ashkenazim who settled across these lands, and together they created strong communities with Rabbinic and lay leadership and a cultural heritage that can still be seen today in those communities who have survived and relocated around the world.  Learn more about your ad choices. Visit megaphone.fm/adchoices

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!

One of the sages presents an interpretation, describing the beauty of a vision of a plentiful river surrounded by delightful growing things that emerges from the Holy of Holies. Others congratulate him on his teaching -- and one of those congratulations is criticized as coming from bystander who wasn't in a position to judge, and therefore was disrespectful. Except that - in contrast with a truly disrespectful response - it really wasn't. Also, the book of the Wisdom of Ben Sira -- and the phenomenon of books that were left out of the canon. Plus, some of the content of Ben Shira as part of the assessment of what is allowed.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** To use a vessel on Pesah that was used during the year for Hames, it must first undergo koshering through Hag'ala, which literally means to extract or purge the Hames that has been absorbed in the vessel. The method of extraction depends on how the vessel was used. The famous rule of the Gemara is "K'bol'o Kach Polto"- the way the vessel absorbed Hames is the way it extracts. That is, if the vessel was used only with fire without water, it must be made Kosher with fire. If it was used with boiling water, then it must be extracted through boiling water. The type of extraction is based on "Rov Tashmisho"-the majority type of use. For example, it is possible that a fork was used directly with Hames in the fire, but the majority of times the fork was used to stir liquid in a pot. Therefore, it is sufficient to Kosher the fork with boiling water. The question is how can the lesser form of extraction, boiling, work, if even one time it was used directly in the fire? The Rama MiPano (R. Menachem Azaria, 1548-1620, Italy) says in his Responsa (97) that he was asked this question by his students. One answer he brings from the scholars in the Yeshiva is that this rule is limited to cases in which there is only a possibility that it was used directly in the fire, but if there was even one certain instance, it would require extraction via fire. The Rama MiPano brings proof that this rule of the majority applies even to cases in which it was certainly used with fire. Therefore, he offers a new answer to the question and says that the rule applies only to cases in which the vessel hasn't been used in the last 24 hours, i.e. it is not "Ben Yomo, and therefore by Torah law any Hames absorbed in the vessel is already "Pagum"-lost its effectiveness. Since it only needs koshering by Rabbinic law, "Hem Amru V'Hem Amru"-they instituted the problem and they determined the solution, whereby the extraction follows the majority use of the vessel. This approach is also taken by the Peri Hadash ((Rav Hizkiya Da Silva, 1656-1695) It follows that if the vessel had been used for Hames in the last 24 hours, then it would be koshered according to the strictest use done with it, even if only one time. In short, by waiting 24 hours since the vessel was used with Hames, the vessel may be koshered with the method based on its majority use.

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 18.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 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.

Rabbi Larry Rothwachs is a licensed social worker and accomplished leader in both rabbinic and mental health fields.  Since August 2002, Rabbi Rothwachs has served as the senior rabbi of Congregation Beth Aaron in Teaneck, New Jersey, fostering a warm and supportive community alongside his wife, Chaviva, a special education teacher at the Sinai Schools. Rabbi Rothwachs is a graduate of Yeshiva College, the Azrieli School of Jewish Education, and the Wurzweiler School of Social Work, and he received his semicha from the Rabbi Isaac Elchanan Theological Seminary (RIETS). From 1998 to 2016, he taught Talmud at Yeshiva University High School for Boys and the Rosenbaum Yeshiva of North Jersey. In April 2016, he was appointed Director of Professional Rabbinics at RIETS, where he trains and mentors future rabbinic leaders.  Additionally, since 2016, he has served as the head rabbi of Camp Morasha, the largest orthodox summer camp in North America. His extensive background includes leadership roles such as president of the Rabbinical Council of Bergen County and executive committee member of the Rabbinical Council of America. In May 2016, Rabbi Rothwachs was recognized by The Forward as one of "America's Most Inspiring Rabbis."   In January 2023, Rabbi Rothwachs was appointed as the founding rabbi of Meromei Shemesh, a developing community in Ramat Beit Shemesh, Israel. Inspired by over two decades of rabbinic leadership in Teaneck, where he witnessed 20% of his congregants make aliyah, Rabbi Rothwachs brings his extensive experience to this aspirational, Torah-centric kehilla. Meromei Shemesh is designed to be a vibrant shul-centered community, combining the warmth and connectivity of an American shul with the spiritual richness of life in Israel.   Rabbi Rothwachs also maintains a personal blog (larryrothwachs.com), where he shares insights, reflections, and resources related to Torah, mental health, and personal growth.   CONNECT DVORA ENTIN: Website: https://www.dvoraentin.com/ Instagram: https://www.instagram.com/dvoraentin YouTube: https://www.youtube.com/@misconceptionspodcast

How does the Torah portion "Balak" and its parallels reflect a deeper messianic message? What does the "star" prophecy from Balaam reveal about the Messiah's role? Listen and share this episode with Dr. Seth Postell and Dr. Golan Broshi as they explore the connection between Numbers, Micah, and Genesis and see how these prophecies find fulfillment in Yeshua. Want to go deeper? Check out more resources below: https://www.oneforisrael.org/answers/ Help us bring the Gospel back to Israel again. https://www.oneforisrael.org/arise-online/ https://www.facebook.com/oneforIsrael/ https://www.instagram.com/iamoneforisrael/ https://www.pinterest.com/oneforisrael/ https://www.linkedin.com/company/oneforisrael/ https://twitter.com/oneforisrael/ https://www.tiktok.com/@one_for_israel

Chava decoded all the Shaitel terms so you can shop with clarity and knowledge.Chava is a Sheitel macher, currently on a motherhood break. She's been running the Crown Heights Sheitel gemach for the past 7 years. She has also been a Sheitel consultant to many friends over the years.Washing tutorial: https://youtu.be/O8h11GGTso4?si=Z1EytOhKSIorHc86Lace Wigs Directive from Chabad Rabbis: https://mikvah.org/uploads/Rabbinic%20guidelines%20for%20lace%20top%20sheitels.pdfAdditional Resources: https://www.mikvah.org/haircoveringBrush Link: https://www.amazon.com/KTKUDY-Detangling-Bristles-Healthier-Detangler/dp/B098PYB2HP/ref=mp_s_a_1_6_sspa?crid=14Z4HTXNCH5JX&dib=eyJ2IjoiMSJ9.qd_N3dijtFWccMUI6siaK5rj-aDAjbmco6bBfakxuKmQzEsJF9bE_evdRsfLF2gXVZM6M8yasTyjD7j-3OVrrlZg-wQVAZQddcD22HcjNGGDxny7kg6xhbuKWtyCgQbXX0zloD2NqWzyONDp_oUQXebgHOXzUNXkCwzlnE8HO4wRNW3pdTucdYHasElA9inXFcLKbqBCf1E89GsuquiPKg.ZXT6TsceWUw7IcjGUPel9IV-0Uu4CpnIlLyEGz6wxwg&dib_tag=se&keywords=detangler+brush+for+wet+or+dry+hair%2C+detan&qid=1742258821&sprefix=detan+brush%2Caps%2C292&sr=8-6-spons&sp_csd=d2lkZ2V0TmFtZT1zcF9waG9uZV9zZWFyY2hfbXRm&psc=1#immersive-view_1742258893723Help make events like this happen!https://cash.app/$livingchassidushttp://Paypal.me/livingchassidushttps://livingchassidus.org/donate/Zelle: 205-937-9914https://www.venmo.com/u/LivingChassidus

Today's daf is sponsored by Amy Goldstein in loving memory of her grandmother, Ann Barnett on her yahrzeit. "Her strength kept us going and she maintained her dedication to seeking knowledge all the days of her life." How do all the cases in the previous braita accord with Rabbi Meir's opinion that a rebellious elder can only be in a case that can lead to a prohibition of karet? In what way does a rebellious elder need to disagree with the court in order to be convicted? Rav Kahana rules that only if he dares to disagree based on his own logic with a tradition of the rabbis of the court, he is convicted. Rabb Elazar disagrees and says that the purpose of convicting a rebellious elder is to prevent debates and therefore any disagreement of any sort will lead to a conviction.  Two sources (one of them from our Mishna) are brought to raise a difficulty with Rav Kahane's position and the second is left unresolved.  What is the hierarchy of the courts? How were judges chosen? The rebellious elder is convicted only if he either goes back and teaches against the ruling of the High Court and he himself acts according to his ruling or people follow his ruling. A difficulty is raised on the former possibility as if he follows his own ruling, he should already be liable for the death penalty for the action, not for being a rebellious elder. The Gemara offers a few possibilities to resolve this difficulty. The Mishna explains that there is a stringency with Rabbinic law for a rebellious elder - if he tells people to go against Torah law, he is not convicted, but if he differs from the court regarding the rabbinic definition of a Torah law and adds to it, like five compartments in the tefillin, he can be convicted. Rav Oshaya says that this would be the only possible case. Why not the four species? Why not tzitzit?

Today's daf is sponsored by Amy Goldstein in loving memory of her grandmother, Ann Barnett on her yahrzeit. "Her strength kept us going and she maintained her dedication to seeking knowledge all the days of her life." How do all the cases in the previous braita accord with Rabbi Meir's opinion that a rebellious elder can only be in a case that can lead to a prohibition of karet? In what way does a rebellious elder need to disagree with the court in order to be convicted? Rav Kahana rules that only if he dares to disagree based on his own logic with a tradition of the rabbis of the court, he is convicted. Rabb Elazar disagrees and says that the purpose of convicting a rebellious elder is to prevent debates and therefore any disagreement of any sort will lead to a conviction.  Two sources (one of them from our Mishna) are brought to raise a difficulty with Rav Kahane's position and the second is left unresolved.  What is the hierarchy of the courts? How were judges chosen? The rebellious elder is convicted only if he either goes back and teaches against the ruling of the High Court and he himself acts according to his ruling or people follow his ruling. A difficulty is raised on the former possibility as if he follows his own ruling, he should already be liable for the death penalty for the action, not for being a rebellious elder. The Gemara offers a few possibilities to resolve this difficulty. The Mishna explains that there is a stringency with Rabbinic law for a rebellious elder - if he tells people to go against Torah law, he is not convicted, but if he differs from the court regarding the rabbinic definition of a Torah law and adds to it, like five compartments in the tefillin, he can be convicted. Rav Oshaya says that this would be the only possible case. Why not the four species? Why not tzitzit?

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 17.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

Dating in the Jewish world is anything but simple. We sit down with Dovi Neuburger (from Teaneck) & Eli Geller (from Lakewood), for the guys part. Then we (Gitta, my wife joined me) sit down with Nechami Tenenbaum (from Detroit) & Rachel Pekarsky (from Elizabeth, NJ). These four singles have very different experiences and opinions on navigating the shidduch system, dating pressures, and the so-called "shidduch crisis." We delve into:- The unspoken rules of matchmaking- How expectations vs. reality can break people- The stigma of being single in the community- Are matchmakers helping or hurting the process?- The brutal truth about dating apps vs. traditional setupsMore from Dovi here: His IG: https://www.instagram.com/dovineuburger/?More from Nechami here: Beauty Products (this link is for women): https://defiancebeauty.com/Her Podcast: https://podcasts.apple.com/us/podcast/we-are-women/id1524865398✬ SPONSORS OF THE EPISODE ✬► Wheels To Lease: The Best Place for Your Next RideFor over 35 years, Wheels To Lease has offered stress-free car buying with upfront pricing, no hidden fees, and door-to-door delivery. Call today!→ CALL/TEXT: 718-871-8715→ EMAIL: inspire@wheelstolease.com→ WEB: https://bit.ly/41lnzYU→ WHATSAPP: https://wa.link/0w46ce► Twillory: Suits that are COMFYUse promo code: INSPIRE for $18 OFF→ https://Twillory.com/► BitBean: Smart Custom SoftwareLooking to scale your business? Contact Bitbean today for a FREE CONSULTATION→ https://bitbean.link/MeEBlY► Feldheim: Best Purim Books10% OFF on Feldheim.com with code INSPIREOut of the Fire

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 16.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

Send us a textWelcome to a transformative exploration of human emotions as we dive into the Ten Commandments! This episode highlights the profound wisdom encapsulated in the commandment "lo tachmod" or "do not covet." We'll uncover how this ancient instruction resonates in our contemporary lives, particularly regarding feelings of jealousy and comparison. Through the lens of Rabbinic teachings, including insights from Ibn Ezra and the Ramban, we navigate the emotional landscape that surrounds envy and its connection to our spiritual lives.Discover how cultivating a deep trust in God not only alleviates jealousy but also empowers us to embrace our unique life paths. We challenge you to view the success of others not as competition but as a reflection of their journey—one that has nothing to do with your own. This fresh understanding invites personal growth and fosters an enriching community spirit, mitigating feelings of inadequacy that often lead to envy.Join us in this enlightening discussion and reflect on how the wisdom of the ages can guide you toward a more fulfilling life—one where faith leads, and jealousy becomes a thing of the past. Ready to delve deeper? Don't forget to subscribe, share, and leave us your thoughts!Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Sermon by Rabbinic Intern Rebeca Thau, "Who Decides?"February 21, 2025

If a utensil that had yet to be immersed in a Mikveh became mixed with utensils that had been immersed, and one cannot distinguish between them, such as forks or dishes of the same set, the question arises whether these utensils require an additional immersion. Since one cannot discern between the utensil that had not undergone immersion and those that had, any utensil from the group could potentially be the one that still requires immersion. Would one be required to immerse all the utensils before using them with food? According to some authorities, we may apply in this case the standard Halachic principle known in the Talmud as "Chad Be'trei Batil," which means that the majority in a mixture of indistinguishable items effectively negates the minority. In our case, the majority of the forks in the set are permissible for use, and one would therefore be permitted to use all the forks, even though one of them has not undergone immersion. Others, however, including Rabbi Chayim Palachi (Turkey, 1788-1868), disagreed, claiming that the case of a utensil requiring immersion falls under the category of "Davar She'yeish Lo Matirin," items that could be made permissible. The concept of "Bittul," which allows for a forbidden item to become negated by a majority of permissible items, applies only when the forbidden status is permanent and unshakeable. For example, when dealing with a piece of non-kosher meat that becomes mixed with pieces of kosher meat, there is no mechanism by which the non-kosher meat can become permissible for consumption, and therefore the law of Bittul applies. In our case, however, one has the option of immersing all the utensils and thereby rendering them all permissible for use. In such a case, where there is a readily available means of rectifying the situation, one may not rely on Bittul, and one must therefore immerse all the utensils before using them. Rabbi Chayim Palachi rules that one would even recite a Beracha when immersing the set of utensils. Some authorities disputed this application of "Davar She'yeish Lo Matirin" to this case. They argued that the rule of "Davar She'yeish Lo Matirin" does not apply if some action is required to render the forbidden item permissible. In the case of the immersed utensils that became mixed with non-immersed utensils, the passage of time alone will not remove the utensils' forbidden status; an act of immersion is required. This case thus does not qualify as "Davar She'yeish Lo Matirin," and we may therefore apply the standard rule of "Bittul." As for the final Halacha, Chacham Ovadia Yosef, in his work Halichot Olam (vol. 7, p. 276), distinguishes between different kinds of utensils. When dealing with a set of metal utensils, which require immersion on the level of Torah obligation, one should be stringent and immerse the entire set if one of the utensils has not undergone immersion. However, no Beracha would be recited over this immersion. In cases involving glass utensils, which require immersion only on the level of Rabbinic enactment, one may rely on the rule of Bittul and use all the utensils without immersion. Summary: If a utensil that has yet to undergo immersion mixes with other utensils that had been immersed, and one cannot tell the utensils apart, then in the case of metal utensils one must immerse the entire set without reciting a Beracha. If this occurred with glass utensils, one may use them even without immersing them.

If a minor or gentile immerses one's new utensil in a Mikveh, does this immersion suffice to render the utensil permissible for use with food? According to all authorities, an adult may allow a Jewish minor who has reached the age of Torah education (seven or eight years of age) to immerse a utensil under the adult's supervision. In such a case, the minor may even recite the Beracha before the immersion. If, however, a minor claims to have immersed a utensil without adult supervision, then, according to the Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), the child is not trusted and the utensil still requires immersion. Chacham Ovadia Yosef, however, distinguishes in this regard between metal and glass utensils. With regard to metal utensils, which require immersion on the level of Torah obligation, one should not trust a minor who claims he immersed it. Glass utensils, however, require immersion only by force of Rabbinic enactment, and one may therefore trust the child's claim and the utensil need not be immersed before use. As for gentiles, one should preferably not allow a gentile to immerse one's utensil on his behalf, because he would thereby forfeit the recitation of the Beracha. One cannot recite the Beracha over the immersion if a gentile immerses the utensil. Therefore, in order not to forfeit the opportunity to recite the Beracha, one should preferably immerse the utensil oneself. However, if a gentile did immerse one's new utensil in a Mikveh in front of the Jew, and even if the utensil fell into the Mikveh by itself, the immersion is effective and the utensil may then be used without an additional immersion. Summary: One may allow a child who has reached the age of Torah education (7-8 years of age) to immerse a new utensil under adult supervision, and the child may recite the Beracha. If a child claims he immersed a metal utensil privately, the utensil still requires immersion; if he claims to have immersed a glass utensil, it does not require immersion. One should preferably not allow a gentile to immerse one's utensil, but if a gentile did immerse the utensil in front of the Jew, it does not require another immersion. See Halichot Olam, Helek 7, pages 262-263

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 15. 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

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In this episode of Crossing Faiths, Rabbi Aaron Zimmer and Rabbi Eli Feder discuss their endeavor to explore the relationship between science and religion, specifically focusing on using physics to argue for the existence of God. Motivated by a desire to reconcile modern scientific understanding with religious belief, they challenge the notion that science and faith are incompatible. The rabbis introduce the concept of "fine-tuning" in physics, arguing that the precise mathematical constants governing the universe suggest an intelligent designer rather than random chance. They critically examine the multiverse theory as an alternative explanation, presenting it as a less plausible scientific hypothesis. Drawing on their backgrounds in Talmudic study and scientific research, Zimmer and Feder aim to provide a rigorous, accessible argument for God's existence by demonstrating the improbability of our universe's precise conditions arising by accident. Their approach combines deep scientific analysis with the ability to communicate complex ideas in understandable terms, ultimately seeking to offer people a rational framework for understanding faith in the modern world. Elie Feder earned a PhD in mathematics from the CUNY Graduate Center and received Rabbinic ordination from his rebbe, Rabbi Yisrael Chait. Since 2004, Elie has been a mathematics professor at Kingsborough Community College and a maggid shiur at Yeshiva Bnei Torah. He has published many papers and delivered numerous talks on graph theory, which is his field of mathematical research. As a teacher, Elie has a passion for simplifying complex topics for his students. Recently, he authored a book “Gematria Refigured,” which presents a rational, nonmystical approach to gematria as a tool of uncovering the significance of quantity and fine tuning in Torah, life, and the universe. Elie hosts the Gematria Refigured+ and the Physics to God podcasts. He resides in Far Rockaway, New York, with his wife and their four children. After earning a physics degree and receiving rabbinical ordination from his rebbe, Rabbi Yisrael Chait, Aaron Zimmer considered furthering his education through graduate school. However, his intellectual curiosity extended far beyond the realm of physics, encompassing a diverse array of fields, including philosophy, mathematics, and psychology. Capitalizing on his blend of analytical and philosophical skills, Aaron utilized his personal resources to venture into commodity futures trading. This endeavor involved commodities such as oil, natural gas, cotton, sugar, and coffee. His strategic approach was deeply rooted in the conceptual frameworks of physics and the intricate Brisker Method for Talmudic analysis. After an eleven-year career marked by success in commodity trading, Aaron decided to retire. In his retirement, Aaron channels his intellectual energy into studying various branches of knowledge, including the Talmud, philosophy, and physics. He co-hosts the Physics to God podcast and resides in Lawrence, New York, along with his wife and their five children. Youtube channel: @PhysicsToGod https://www.physicstogod.com https://www.physicstogod.com/3-proofs-of-god-from-science

What options are available to somebody who suddenly realizes he has something in his pocket while he walks in a public domain on Shabbat? One option relates to the Halacha of "Makom Petur" which the Gemara establishes in Masechet Shabbat (7). The term "Makom Petur" refers to a place in a public domain that is at least three Tefahim (handbreadths) above the ground, but covers an area smaller than 4X4 Tefahim. Halacha permits one to carry from a Makom Patur to another domain, and from another domain to a Makom Patur. A Makom Patur differs in this respect from the other Halachically-defined domains (Reshut Ha'rabim, Reshut Ha'yahid, and Karmelit). When it comes to the other three domains, one may not carry from one domain to the other. Depending on the situation, this would entail either a Torah violation or a Rabbinic violation, but in any event, it is forbidden. A Makom Patur, by contrast, is treated with greater leniency, and one may carry from a Makom Patur to another domain or vice versa on Shabbat. A modern-day example of a Makom Patur is a fire hydrant, which extends higher than three Tefahim from the ground, but is smaller than 4X4 Tefahim. Similarly, the poles often situated alongside hydrants to protect them would also have the status of Makom Patur. Therefore, one who realizes he has something in his pocket while walking in a public domain should, while walking, place the object on a fire hydrant, and in this fashion he will not have committed a Shabbat violation. If this is not possible, then one should continue walking without stopping until he reaches a private domain. Carrying on Shabbat from a private domain to another private domain through a public domain is forbidden only by force of Rabbinic enactment, as opposed to Torah law. Therefore, if a person realizes while walking in a public domain on Shabbat that he has something in his pocket, and he does not find a Makom Petur, he can at least minimize the severity of the prohibition by continuing to walk without stopping until he reaches his home. He must ensure not to stop at all along the way, for if he does, he will then be considered as having carried from a private domain to a public domain, and if he then continues, he will have carried also from a public domain to a private domain. Summary: If a person realizes as he walks in a public domain on Shabbat that there is something in his pocket, he should ideally put the object down on a fire hydrant as he walks. If this is not possible, he should continue walking without stopping until he reaches a private domain.

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 14. 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